Full text of "Volume 11, The Liturgical Year: The Time After Pentecost Volume 2, 2nd Ed., 1900"

See other formats

Google

This is a digital copy of a book that was preserved for generations on library shelves before it was carefully scanned by Google as part of a project
to make the world's books discoverable online.

It has survived long enough for the copyright to expire and the book to enter the public domain. A public domain book is one that was never subject
to copyright or whose legal copyright term has expired. Whether a book is in the public domain may vary country to country. Public domain books
are our gateways to the past, representing a wealth of history, culture and knowledge that's often difficult to discover.

Marks, notations and other marginalia present in the original volume will appear in this file - a reminder of this book's long journey from the
publisher to a library and finally to you.

Usage guidelines

Google is proud to partner with libraries to digitize public domain materials and make them widely accessible. Public domain books belong to the
public and we are merely their custodians. Nevertheless, this work is expensive, so in order to keep providing this resource, we have taken steps to
prevent abuse by commercial parties, including placing technical restrictions on automated querying.

We also ask that you:

+ Make non- commercial use of the files We designed Google Book Search for use by individuals, and we request that you use these files for
personal, non-commercial purposes.

+ Refrain from automated querying Do not send automated queries of any sort to Google's system: If you are conducting research on machine
translation, optical character recognition or other areas where access to a large amount of text is helpful, please contact us. We encourage the
use of public domain materials for these purposes and may be able to help.

+ Maintain attribution The Google "watermark" you see on each file is essential for informing people about this project and helping them find
additional materials through Google Book Search. Please do not remove it.

+ Keep it legal Whatever your use, remember that you are responsible for ensuring that what you are doing is legal. Do not assume that just
because we believe a book is in the public domain for users in the United States, that the work is also in the public domain for users in other
countries. Whether a book is still in copyright varies from country to country, and we can't offer guidance on whether any specific use of
any specific book is allowed. Please do not assume that a book's appearance in Google Book Search means it can be used in any manner
anywhere in the world. Copyright infringement liability can be quite severe.

About Google Book Search

Google's mission is to organize the world's information and to make it universally accessible and useful. Google Book Search helps readers
discover the world's books while helping authors and publishers reach new audiences. You can search through the full text of this book on the web

at http : / /books . qooqle . com/

Digitizi

/ Google

THE

LITURGICAL YEAR

ABBOT GUERANGER, O.S.B.

TRANSLATED FROM THE FRENCH

DOM LAURENCE SHEPHERD, O.S.B.

TIME AFTER PENTECOST

VOL. II.
[second edition]

STANBROOK ABBEY, WORCESTER

BURNS & OATES, LTD. R. & T. WASHBOURNE, LTD.
ART & BOOK COMPANY, LTD.

UNITED STATES y I

BENZ1GER BROS.: NEW YORK, CINCINNATI, & CHICAGO
I909

Digitized by

• ••• • _ • •••

• • •

• • • • • I

• • " • •• " • •

• • , • • • " • •••

• •••••••• •

• • •• •••••(

Digitized by

PREFACE

The second volume of the Continuation now pre-
sented to the faithful concludes that portion of the
Liturgical Year which is called the Proper of the
Time. The feast of Easter, having an entire
month's range for the variation of its day, changes
each year the position of the Sundays after Pente-
cost, by the same number of days; so that it is
utterly impossible to establish a concurrence between
these Sundays and the Proper of Saints.

We intend, therefore, to give the feasts of saints,
occurring between ,{mjo and I)eqemb,er, ia a separate
volume; for \he sompleticn *oi which w Venture
to ask the praydgp^S ]c$t readarfc ^ Ehis to their
prayers that we attribute the blefesifig tfhich God
. has given to this wprk"-; |T*e3$M^& have given us
courage and confidence in the task imposed
upon us.

Whilst thus thanking them, we think it right tb
tell them how we now, more than ever, stand in
need of their assistance. We are exiled from our

iii

PREFACE

monastery by the men who have assumed the reins
of government ; they have thought fit to discover a
social danger in the life and labours of monks, who
celebrate the divine mysteries of the year, and
spend their time in endeavouring to sanctify their
own souls and those of others : in all this our
rulers have seen such peril for our country, that
they have violently torn us from our cells and our
choir. Thanks to a generous hospitality accorded
us by friends, we are enabled to write these lines
from Solesmes, but not from our dear abbey, where
resides alone, in his tomb, under the shadow of his
own loved library and church, the venerated author
of the Liturgical Year.

Digitized by

CONTENTS

CHAPTER PAGE

Preface - - - - - - iii

I. The History of the Time after Pentecost - 1

II. The Mystery of the Time after Pentecost- 8

III. Practice for the Time after Pentecost - 8

IV. Morning and Night Prayers for the Time

after Pentecost - - - 11
V. On hearing Mass during the Time after

Pentecost - - - - - 27
VI. On Holy Communion during the Time after

Pentecost - - - - 62
VII. On the Office of Vespers, for Sundays and

Feasts during the Time after Pentecost 71
VIII. On the Office of Compline during the Time

after Pentecost - - - - 81

Dissertation on the Spirit and Action of the

Proper of the Time after Pentecost - - 91

Fourth Sunday after Pentecost - - - 116

Epistle (Bom. viii.). — How is it, that all created
nature is in bondage, on account of man's sin; how
it longs for its restoration, which is to be when
man's deliverance is completed.

Gospel (St. Luke v.). — On the mysteries contained in
the two miraculous fishings mentioned by the
evangelists. — On schism.

Fifth Sunday ------ 132

Epistle (1 St. Pet. iii.). — Jesus came amongst us to
constitute a glorious city, wherein his eternal
Father might be worthily praised and loved. — We

Digitized by

CONTENTS

PAGE

are the living stones of the temple of God ; hence,
necessity of union between the members of the
Church. — Love for each other. — Vision of Hernias'
tower.

Gospel (St. Matt. v.). — How the Law had been cor-
rupted by the scribes and pharisees. — It is only the
new Law that deals with sins of thought. — Jewish
casuistry, how narrow. — Jesus came to teach us the
whole truth. — What was the tribunal of judgment ;
of council ?

Sixth Sunday ------ 149

Epistle (Rom. vi.). — St. Paul, finding Israel obstinate,
turns to us Gentiles. — The Epistles for the re-
mainder of these post-pentecostal Sundays are all
taken from those of St. Paul, and in the order
given them in the Bible. — How tender should be
our devotion to St. Paul. — What the Church is in
St. Paul's estimation. — What is the Christian life
in the same apostle's idea ?
Gospel (St. Mark viii.).— The feeding of 4,000 in the
desert. Jesus, having cured the hsemorrhoissa, the
Gentile, now feeds her. — St. Ambrose on the five
and seven loaves. — On the deep teaching involved
in the circumstance of the desert.

Seventh Sunday - - - - - 171
Epistle (Rom. vi.). — Further development on the
essence of Christian life. — Jesus' death and burial
produced in us by our Baptism. — Let us serve
justice, now, with as much earnestness as we once
served sin; true conversion does not change our
energy of character ; children of the world set us a
lesson here. — St. Augustine on Jacob's working for
Rachel.

Gospel (St. Matt. vii.). — Beware of false prophets ! —
Israel is a voluntary prey, loving to be deceived.
— Seeks Christ in every upstart, because he
would not have the true one. — He is drawing
the Romans to his destruction. — The true Church
is safely on the rock of Rome. — The guarantee for
every individual, as well as for the Church at large,
is firm faith. — As the saints of old, so now, we
must have our faith tried ; heresy is always to be
found busy. — The keeping close to the Church,
keeps us from false prophets.

CONTENTS

vii

PAGE

Eighth Sunday

- 191

Introduction, — Farewell to Jerusalem by the little
nock, just before Roman siege. — How beautiful was
Jerusalem at that time ! — What a pang to leave the
lovely city for ever ! — Mary had lived in yon
temple ; Jesus had so often visited it ! — The
strange voices heard, and the eastern gate opening
of itself.

Epistle (Eom. viii.). — We are debtors, not to the
flesh, but to the spirit ; the fecundity of the Church ;
the Spirit works unitedly with the Church. — The
missioners of the Church to particular congrega-
tions.— Terrible trial when these missioners sow
shrivelled seeds of minced truths ! — Even then the
Church's liturgy comes with its mighty power to
souls. — How admirably a Christian would be in-
structed that studied his missal !— Epitome of the
last few Sundays' rich teaching. — The leading idea
of St. Paul's Epistle to the Romans. — How terrible
the lot of the Jews, who held to their Law, but
rejected him who gave the Law.

Gospel (St. Luke xvi.). — The unjust steward. — Jesus
is the rich lord ; everything belongs to him. — He
divides his goods ; the eternal, he makes entirely
over to us ; not so the temporal. — The proper use
of temporal goods. — How St. Jerome applies this
parable to the synagogue.

Ninth Sunday - - - - - 215
Jesus weeping over Jerusalem. — Events which pre-
ceded the destruction of the city.
Epistle (1 Cor. x.). — The misery of the Jewish in-
fidelity to grace, a lesson to us Gentiles.— God is
faithful, never suffering us to be tempted beyond
our strength. — It was unbelief that ruined the J ews ;
we must cultivate vigorous faith. — Our sins would
exceed those of Israel.
Gospel (St. Luke xix.). — The time of thy visitation !
— Destruction of Jerusalem; its history and les-
sons.— Description and teaching.

Tenth Sunday ------ 251

Epistle (1 Cor. xii.). — On the manifold miraculous
workings of the Holy Ghost in the early begin-
nings of the Church. — On graces gratuitously
given, and those which make the receiver pleasing

viii

CONTENTS

to God; their difference. — Miraculous gifts now-
adays : how we are to appreciate them.
Gospel (St. Luke xviii.). — The publican and pharisee.
Yen. Bede's explanation; the pharisee is the
Jewish people; the publican, the Gentile. — How
appropriately the lesson on humility follows the
history of destruction of Jerusalem! — Humility
grows as man approaches nigher to God. — How
men debase themselves by pride. — It is the little
children alone that enter the kingdom. — Humility
is intensest in heaven.

Eleventh Sunday - 272
Epistle (1 Cor. xv.). — St. Paul here continues the
subject of humility, calling himself the least of the
apostles. — The greatest saint has need to think of
his past sins.— St. Augustine's book of Confessions
is a model. — Humility makes us grateful for graces
received.

Gospel (St. Mark vii.). — The deaf and dumb man.
— This miraculous cure is full of mystery. — The
administration of Baptism repeats these mysterious
circumstances. — Exquisite teaching.— One detail of
this cure reminds God's servants how they should
seek to be unknown.

Twelfth Sunday - - - - - 288
Epistle (2 Cor. iii.). — How the glory of the old minis-
tration is surpassed by that of the new. — Each
member of Christ may gain all the glory he chooses
to gain. — Worldlings are senseless in seeking glory
in temporal things. — What a fund of instruction we
should acquire each year by reading the whole
chapter of Scripture from which the liturgy
extracts her Epistles and Gospels. — The glory of
the Mosaic dispensation described ; what we are
taught by the veil worn by Moses. — How splendid
is the glory of each of the faithful under the new
covenant.

Gospel (St. Luke x.).— -The good Samaritan— Con-
tinuation of the comparison of the two Testaments.
— Who are the kings who desired to see what we
now see. — How immensely grand these sights are.
—A word on the stupendous heights of illumination
to which God raises some faithful souls. — And yet

CONTENTS

the greatest proof of fidelity is, the keeping of the
Commandments, all of which are comprised in
love. — What is meant by neighbour; and how
Jesus shows it to us by the parable of the good
Samaritan.

Thirteenth Sunday ----- 307
Epistle (Gal. iii.). — On the spiritual progeny of
Abraham. — He is father of us Gentiles. — We, in
his seed, Christ, are his children. — On the weakness
of the old Law for man's justification.
Gospel (St, Lukexvii.). — The ten lepers. — The nine un-
grateful represent the Jewish people — the one grate-
ful, a Samaritan, an image of the Christian people.
— Why the liturgy of this season dwells so much
on the two Testaments. — The spirituality which
ignores the liturgical life. — On the Incarnation as
the great historic fact. — How such considerations
practically bear on the unitive life. — The superiority
of power in the Christian priesthood over that of
Aaron.

Fourteenth Sunday ----- 326
Epistle (Gal. v. Walk in the spirit, etc.). — What the
Spirit effects in the children of men. — His twelve
fruits. — Comparison with what flesh and blood
could produce. — What we are to do for the sub-
duing of our flesh ; she is always ready to rebel ;
we have all to combat her. — Necessity of corporal
mortification ; what that demands ; admirable
teaching of St. Francis of Sales regarding it. —
Mortified people are the most affable of men ; the
most cheerful are often the busiest in bodily morti-
fication.— Necessity of following Jesus to the cross,
and with it ; the Church urges each of us to com-
plete the sufferings of Christ by our own. — How
sublime an honour, our being permitted thus to
put our lips to Jesus' chalice ! — it is like the seal of
authenticity put on union with Him. — The mount
of myrrh ; myrrh is the favourite perfume gathered
in the garden of the Word. — We are, as Christians,
members of a Head that is crowned with thorns.
Gospel (St. Matt. vi. This Sunday is called, The two
masters). — The triple concupiscence ; the third (of
the eyes)i8 the object of this Gospel. — The mission
of the rich man in the New Law. His glory and

CONTENTS

PAOB

merit when he uses mammon for God. — Evil of
riches, when abused. — Avarice, how strong ; its
thirty pieces of silver 1 — has committed the greatest
crime that ever was, and the sinner was an apostle,
bishop, priest ! — Gospel condemns an exaggerated
solicitude, it makes sad havoc with Christian life ;
the unitive way never had earthly solicitude to
tread it. — Every Christian, be he a religious or a
layman; is bound to cultivate detachment from
riches.

Fifteenth "Sunday - 344
Epistle (Gal. v. and vi. If we live in the spirit, etc.).
— Even when we have subdued the flesh, active
vigilance still requisite. — What madness to be proud
of the mortifications we have used 1 — St. Paul calls
it, sowing in the flesh. — Confidence in God, when
vain-glory dictates it. — A mark of our having divine
union is indulgence for the faults of our neighbour.
— The mysterious application made by St. John of
the words : Abideth in Me, cmd I in him.
Gospel (St. Luke vii. Jesus went into a city called
Nairn, etc.). — Application of this Gospel to the
season of Lent. — Its application in these days of
Pentecost ; the Church weeps for her child (each
sinner) who has relapsed since Easter. — St. Lau-
rence Justinian on the Church's grief at seeing her
child's relapse. — We should imitate our mother,
and co-operate with her.

Sixteenth Sunday ----- 356
Epistle (Eph. iii. I pray ye not to faint at my tribu-
lations for you, etc.). — The enthusiasm of David's
soul is in Paul's now that he is Nero's. prisoner. —
Why it is that the Epistle to the Ephesians is so
dear to the Church during this season. — Immense
grace of knowing the grand dimensions of God's
dwelling in a Christian ; not one is excluded from
so sublime a vocation ; if only we were faithful to
the mysteries annually celebrated by Church ! — The
holy Spirit of mercy will supply the deficiencies of
our past months, if even now, in this close of the
year, we be earnest. — Supernatural horizons opened
to all earnest Christians, i.e., to all who are not
amimal men. — God's eternal designs upon us ; and
how all are love. — The Incarnate Word the great

CONTENTS

singer of the new canticle ; we are to sing with
him. — This is the mystery of divine union.
Gospel (St. Luke xiv. The man that had dropsy;
healing on the Sabbath ; Friend, go up higher.) —
The wedding ; we are all invited to it ; Jesus,
bridegroom ; Church, bride. — Divine union, when
real, absorbs all man's being ; it is so with created
nuptials. — There must be no competition permitted,
no rivals; how patiently our Jesus waits for our
giving in ! — In her liturgy of the last few Sundays,
Church has warned us against the triple concupi-
scence, for these would-be vile competitors for our
hearts ; she now comes to the direct aim she has
had ever since feast of Pentecost. — A relapse is
always dreaded by the Church, for even her most
fervent children ; a spiritual dropsy may super-
vene.— It is humility that is the safest guarantee. —
The last place. — Contempt for others a sure sign of
false spirituality.

Seventeenth Sunday ----- 372
Epistle (Eph. iv. I . . . beseech you, that ye
walk worthy of your vocation, etc.). — What is the
vocation, the call, of God ? — What is the condition
required for our living up to such vocation ? — The
bond of peace is created by the holy Spirit.— Dis-
sensions, etc., prevent this bond; St. John Chry-
sostom's comparison of fire and dry and damp
wood. — The oneness of our vocation should unite
us in charity ; though charity, because of original
sin, always calls for effort. — In heaven alone,
effortless perfect charity, and why. — The music of
heaven because of perfect union. — The meaning of
the Church's addition at the end of this Epistle.
Gospel (St. Matt. xxii. 4 The love of God.')— Jesus
permits devil to tempt him, that we might be
taught. — He permits pharisees also. — The wicked
are always trying to find the Church tripping. — The
Church's utterances are always triumphs. — How
Jesus confounds the pharisaic tempters; the two
commandments; first not observed, if second is
broken. — He asks the tempters about the Dixit
Domznus, — If we love Jesus, we fulfil the two com-
mandments.— Jesus our all; the eternal Father's
love is always ' Jesus God only loves men, because
they are, or may become, members of his Christ. —

Digitized by

xii

CONTENTS

Our charity is the same — i.e., what we love in selves
or in others is the Word. — Why we must exclude
no one (but the reprobate) from our charity. — The
link between two profound expressions of St. Paul
about the end of the law ; our moral and dogma
are the Man-God ; he is our faith and our love.
— St. Augustine's hcereamus Uni, fruamur Uno,
permaneamus Unum.

Eighteenth Sunday ----- 393
Epistle (1 Cor. i.).— The thought of the last judg-
ment, which is approaching, is continually before
our mother, now that our year is closing. — The
love of the bride, the Church, is one that includes
vehement desire for her Jesus. — Why he would
not tell her how long she was to be in exile. — This
explains the pleasure the apostles take in speaking
of the approaching coining. — Miracles will increase
as that coming draws nigher ; witness Lourdes I —
Modern incredulity.— What we now need; espe-
cially in our pastors.
Qospel (St. Matt. ix. The paralytic, carrying his
bed). — Our priests are to us what Moses was to the
Israelites. — Offertory for to day, why it speaks of
Moses. — Our Gospel instructs us upon the prero-
gative of our priests, forgiving sins, and healing
souls. — This Gospel always most dear to Church ;
Catacombs abound with frescoes of paralytic. —
Heretics always found to deny the priestly power
of forgiving sin.— Jesus7 miracle is repeated by the
Church. — How grateful we should be for the
Sacrament of Penance.

Nineteenth Sunday - 410
Epistle (Eph. iv. Be renewed in the spirit of your
mind, etc.). — What is holiness in God ? what it is in
man. — How we are sanctified in truth, through
the Incarnate Word. — To whom does the Son of
Man communicate the life and truth of divine
union. — What the apostle means by the new man;
and justice ; and holiness of truth : join this to the
text of the seventeenth Sunday, Be careful to keep
unity, and we have a compendium of all the rules
of the ascetic and mystic life. — Be angry and sin
not ; even holy anger must be soon calmed down ;
else we give place and scope to the devil to interfere

CONTENTS

xiii

with unity. — Egotism is a sign of the devil's ruling
us ; devotedness for others, that the Holy Ghost is
with us.— How, according to St. Basil, it is by this
unity alone that the benefits of the Incarnation are
manifested to the world.
Gospel (St. Matt. xxii. The invited to the marriage-
feast of the king's son). — This is the second time
we have the parable, which speaks of divine union.
— This second shows us how the light has been
added to, during these Sundays. — The king's son
enters the guest-hall, to see if all have the wedding-
garment on ; they have had time to mend their
robes. — How solicitous the Church is, during these
closing Sundays, to make us thoroughly under-
stand the mystery of divine union.— St. Gregory's
homily.

Twentieth Sunday - 422
Epistle (Eph. v. See, how ye walk circumspectly, etc.).
— The final consummation of divine union will in-
furiate the devil tenfold. — They who live, when the
world is drawing nigh its close, must be very
circumspect regarding minimizing compromises of
liberal Catholics. — Concession and cowardly shrink -
ings. — Diminution of revealed truth is always folly.
— Adaptation of Gospel principles to our nineteenth
or twentieth century, is a fashion most unwise. —
The honest simplicity of the sacred proverb is our
best policy. — Fidelity to Jesus means fidelity to
truth. — To truly serve our world, we must
staunchly give it unminced truth. — Jesus redeemed
(he purchased), time for us, that we might spend
it ail in asserting the whole truth; time well-
spent is only when truth is kept boldly true ; we
must be Michaels, with * None like truth !' — Our
forefathers called these last weeks of Pentecost
holy angel weeks I— St. Michael our great leader
in these liberal times. — A single voice crying ' Who
is like God and truth?' will always have tremendous
power. — Spiritual festivity, how it puts the worldly
ones into the shade.
Gospel (St. John iv. The ruler of Capharnaum). — The
world is drawing to its close, like our ecclesiastical
year.— What Capharnaum implies. — Our spiritual
fathers pray for us. — Jesus was at Cana. —Pastors

XIV

CONTENTS

PAGE

should imitate the Church in her zeal and patience ;
she prays for the end to be deferred (pro mora
finis). — Tertullian's other words. — Our prayer for
the world's salvation must be strong in faith. —
Worldlings are inexcusable, yet must we pray that
they may enter the nuptial feast of the Lamb. —
Jesus' example of shedding his Blood for even
obstinate sinners ; we, too, must pray for the
enemies of the Church. — Let us avoid the faulty
faith of the ruler.

Twenty-first Sunday ----- 437
Epistle (Eph. vi. Be strengthened in the Lord, etc.).
— Early beginnings of divine union, delicious ; law
of Deuteronomy; but short. — Normal state is —
battling.— God's name of hosts; Jesus described
as a warrior ; therefore, bride is martial. — What
is the evil day? — The armour of Jesus is put on his
bride. — How faith is the generic name of all the
great armour. — How it is, we puny soldiers can
make head against the mighty fallen spirits. — The
revealed word of God is the soldier's great shield.
— Devil's horror of one that passionately loves the
word of God. — One word, Michael, how grand I
Gospel (St. Matt, xviii. Have patience with me, and
I will pay thee all !). — The Dies vrce how appropriate
for this close of year. — God's readiness to pardon ;
but we must equally be ready for last reckoning. —
We are the insolvent debtor. — Our debt to divine
justice supposes eternal punishment. — God's for-
giveness demands mine ; St. Augustine's words on
that ; St. Chrysostom. — Our unfortunate seven
times a day.— Going to rest with bitter feelings
against our neighbour. — A son or daughter of God
must be like him, in pardoning.

Twenty-Second Sunday - 455
Epistle (Phil. i. We are confident . . . that he
who hath begun a good work in you, will perfect
it, etc.). — The last day is here called the day of
Christ Jesus. — The apostle has reached that point
of love, that sufferings increase it, more than sweet
caresses of God would.— Sublime indifference, how
far off stoical spirituality ! — The apostle longs to
see his dear Philippians ready for the eternal
nuptials. — How it is, that charity goes along with

CONTENTS

PACK

faith ; strange love that, which seems afraid of
development of the truth ! — How liberalism kills
charity. — Early Christians had a passion for truth ;
the first three centuries were the combat of truth
against error, and both were determinedly out-
spoken. — Nowadays, liberal Catholics pretend
that error has its rights 1 but the children of light
(Eph. v. 8) admit no mincing. — St. Chrysostoni's
* stars brightest in darkest nights ;' and St. Augus-
tine's, that they keep to the path marked for them
by God, without heeding the earth's vapours and
storms.

Gospel (St. Matt. xxii. Give to Caesar, etc.).— How
strongly our mother the Church urges us, during
these last Sundays of her year, not to diminish the
truth. — The effort made to ensnare Jesus in his
speech on a political question ; his divine answer
forms the Church's politics. — The same was the
teaching of the apostles. — What is the origin of all
authority among men ; it is from God. — Human
laws are great, if they be in harmony with those of
God; there is no law, when man commands in-
justice.

Twenty-Third Sunday- - 468
Epistle (Phil. iii. Be followers of me, etc.). — Why
St. Clement is mentioned here. — The Holy Ghost
allows heretics to have the Scripture ; but he has
reserved tradition to the true Church. — Holiness is
tradition in its fullest meaning. — The Church is a
temple built to God's glory, by living stones ; the
plan is that of Christ, who is the divine architect.
— On studying the lives of saints ; on imitating
good people with whom we should be united. —
Effect of living with devout servants of God.
Gospel (St. Matt. ix. The ruler's young daughter ;
the issue of blood healed.). — These two represent,
respectively, the synagogue and the Church.— How
the past makes us be in admiration of the ways
of divine Wisdom. — World deranged by sin ; the
chosen people, the Jews ; the Gentiles ; the Re-
deemer sent, so he said, only to the lost sheep of
Israel. — The Jews, as a nation, not faithful to the
Messiah ; its religion, though so beautiful in itself,
and its law, not understood when Jesus came on
earth.— Then came the Gentiles, and, from last,

XVI

CONTENTS

PAOB

became the first. — Israel is to be converted at last :
the daughter of Sion is now asleep; Jesus will
take her by the hand ; she will rise ! and then, the
last judgment !

Epistle (Col. i. We cease not to pray for you, etc.
Giving thanks, etc.). — Thanksgiving and prayer, the
summary, of the liturgical cycle. — The labours of
St. Paul to make us all perfect. — Our experience
of the action of the Church, each year. — Immense
influence of a year's liturgy on the soul. — Our
hopes for the new year which is coming. — We
cannot stand still, during this mortal life. — Next
year, an increase of light, closer union, nearer to
the vision beatific 1

Gospel (St. Matt. xxiv. The last judgment).— A
prayer addressed to the divine Judge.

The Third Sunday after the Epiphany - - 496

The Fourth Sunday after the Epiphany - - 500

The Fifth Sunday after the Epiphany - - 503

The Sixth Sunday after the Epiphany - - 507

Twenty-Fourth and Last Sunday

482

THE TIME AFTEE PENTECOST

CHAPTER THE FIRST

THE HISTORY OF THE TIME AFTER PENTECOST

The solemnity of Pentecost and its octave are over,
and the progress of the liturgical year introduces
us into a new period, which is altogether different
from those we have hitherto spent. From the very
beginning of Advent, which is the prelude to the
Christmas festival, right up to the anniversary of
the descent of the Holy Ghost, we have witnessed
the entire series of the mysteries of our redemp-
tion ; all have been unfolded to us. The sequel of
seasons and feasts made up a sublime drama, which
absorbed our very existence ; we have but just come
from the final celebration, which was the consum-
mation of the whole. And yet we have gone
through but one half of the year. This does not
imply that the period we have still to live is devoid
of its own special mysteries ; but, instead of keep-
ing up our attention by the ceaseless interest of one
plan hurrying on to its completion, the sacred
liturgy is about to put before us an almost un-
broken succession of varied episodes, of which
some are brilliant with glory, and others exquisite
in loveliness, but each one of them bringing its
special tribute towards either the development of
the dogmas of faith or the furtherance of the
Christian life. This year's cycle will thus be filled
up ; it will disappear ; a new one will take its place,

Digitized by

TIME AFTER PENTECOST

bringing before us the same divine facts, and pour-
ing forth the same graces on Christ's mystical
body.

This section of the liturgical year, which com-
prises a little more or a little less than six months
according as Easter is early or late, has always had
the character it holds at present. But, although it
admits only detached solemnities and feasts, the
influence of the movable portion of the cycle is still
observable. It may have as many as twenty-eight
or as few as twenty-three weeks. This variation
depends not only upon the Easter feast, which
may occur on any of the days between March 22
and April 25 inclusively, but also on the date of
the first Sunday of Advent, which is the opening
of a new ecclesiastical year, and is always the
Sunday nearest the Kalends of December.

In the Eoman liturgy the Sundays of this series
go under the name of * Sundays after Pentecost.'
As we shall show in the next chapter, that title is
the most suitable that could have been given, and
is found in the oldest sacramentaries and anti-
phonaries, but it was not universally adopted
even by those Churches which followed the Eoman
rite ; in progress of time, however, that title became
the general one. To mention some of the previous
early names : in the Comes of Alcuin, which takes
us back to the eighth century, we find the first
section of these Sundays called ' Sundays after
Pentecost ' ; the second is named 1 weeks after the
feast of the Apostles ' (post natale Apostolorum) ;
the third goes under the title of ' weeks after
Saint Laurence ' (post Sancti Laurentii) ; the
fourth has the appellation of ' weeks of the seventh
month ' (September) ; and, lastly, the fifth is
termed ' weeks after Saint Michael ' (post Sancti
Angeli), and lasts till Advent. As late as the six-
teenth century many missals of the western

Digitized by

THE MYSTERY OF THE TIME AFTEB PENTECOST 3

Churches gave us these several sections of the
Time after Pentecost, but some of. the titles varied
according to the special saints honoured* in the
respective dioceses, whose feasts were taken as the
date-marks of this period of the year. The Eoman
missal, published by order of Saint Pius V., has
gradually been adopted in all our Latin churches,
and has restored the ancient denomination to the
ecclesiastical season we have just entered upon ; so
that the only name under which it is now known
amongst us is ' The Time after Pentecost 9 (post
Pentecosten).

CHAPTER THE SECOND

THE MYSTERY OF THE TIME AFTER PENTECOST

That we may thoroughly understand the meaning
and influence of the season of the liturgical year
upon which we have now entered, it is requisite for
us to grasp the entire sequel of mysteries which
holy Church has celebrated in our presence and
company ; we have witnessed her services, and we
have shared in them. The celebration of those
mysteries was not an empty pageant, acted for the
sake of being looked at. Each one of them brought
with it a special grace, which produced in our souls
the reality signified by the rites of the liturgy. Aii
Christmas Christ was born within us ; at Passion-
tide He passed on and into us His sufferings and
atonements ; at Easter He communicated to us His
glorious, His untrammelled life ; in His Ascension
He drew us after Him, and this even to heaven's
summit ; in a word, as the apostle expresses all
this working, ' Christ was formed in us/1

But, in order to give solidity and permanence to
the image of Christ formed within us, it was neces-
1 Gal. iv. 19.

2—2

Digitized by

TIME AFTER PENTECOST

sary that the Holy Ghost should come, that so He
might increase our light, and enkindle a fire within
us that* should never be quenched. This divine
Paraclete came down from heaven ; He gave Him-
self to us ; He wishes to take up His abode within
us, and to take our life of regeneration entirely into
His own hands. The liturgy of this Time after
Pentecost signifies and expresses this regenerated
life, which is to be spent on the model of Christ's,
and under the direction of His Spirit.

Two objects here offer themselves to our con-
sideration : the Church and the Christian soul.
As to holy Church, the bride of Christ, filled as
she is with the Paraclete Spirit, who has poured
Himself forth upon her, and from that time for-
ward is her animating principle, she is advancing
onwards in her militant career, and will do so till
the second coming of her heavenly Spouse. She
has within her the gifts of truth and holiness.
Endowed with infallibility of faith and authority to
govern, she feeds Christ's flock, sometimes enjoy-
ing liberty and peace, sometimes going through
persecutions and trials. Her divine Spouse abides
with her, by His grace and the efficacy of His
promises, even to the end of time ; she is in posses-
sion of all the favours He has bestowed upon her ;
and the Holy Ghost dwells with her, and in her,
for ever. All this is expressed by this present
portion of the liturgical year. It is one wherein
we shall not meet with any of those great events
which prepared and consummated the divine work ;
but, on the other hand, it is a season when holy
Church reaps the fruits of the holiness and doc-
trine which those ineffable mysteries have already
produced, and will continue to produce during the
course of ages. It is during this same season that
we shall meet with the preparation for, and in due
time the fulfilment of, those final events which will

Digitized by

THE MYSTERY OF THE TIME AFTER PENTECOST 5

transform our mother's militant life on earth into
the triumphant one in heaven. As far, then, as
regards holy Church, this is the meaning of the
portion of the cycle we are commencing.

As to the faithful soul, whose life is but a com-
pendium of that of the Church, her progress, during
the period which is opened to her after the pente-
costal feasts, should be in keeping with that of our
common mother. The soul should live and act in
imitation of Jesus, who has united Himself with
her by the mysteries she has gone through ; she
should be governed by the holy Spirit, whom she
has received. The sublime episodes peculiar to
this second portion of the year will give her an
increase of light and life. She will put unity into
these rays, which, though scattered in various
directions, emanate from one common centre ; and,
advancing from brightness to brightness,1 she will
aspire to being consummated in Him whom she
now knows so well, and whom death will enable her
to possess as her own. Should it not be the will of
God, however, to take her as yet to Himself, she
will begin a fresh year, and live over again those
mysteries which she has already enjoyed in the
early portion of previous liturgical cycles, after
which she will find herself once more in the
season that is under the direction of the Holy
Ghost, till at last her God will summon her from
this world, on the day and at the hour which He
has 'appointed from all eternity.

Between the Church, then, and the soul, during
the time intervening from the descent of the divine
Paraclete to the consummation, there is this differ-
ence— that the Church goes through it but once,
whereas the Christian soul repeats it each year.
With this exception the analogy is perfect. It is
our duty, therefore, to thank God for thus pro-
1 2 Cor. iii. 18.

Digitized by

TIME AFTER PENTECOST

viding for our weakness by means of the sacred
liturgy, whereby He successively renews within us
those helps which enable us to attain the glorious
end of our creation.

Holy Church has so arranged the order for read-
ing the Books of Scripture during the present
period, as to express the work then accomplished
both in the Church herself and in the Christian
soul. For the interval between Pentecost and the
commencement of August, she gives us the four
Books of Kings. They are a prophetic epitome of
the Church's history. They describe how the
kingdom of Israel was founded by David, who is
the type of Christ victorious over His enemies, and
by Solomon, the king of peace, who builds a temple
in honour of Jehovah. During the centuries com-
prised in the history given in those books, there is
a perpetual struggle between good and evil. There
are great and saintly kings, such as Asa, Ezechias,
and Josias ; there are wicked ones, like Manasses.
A schism breaks out in Samaria ; infidel nations
league together against the city of God. The holy
people, continually turning a deaf ear to the
prophets, give themselves up to the worship of
false gods, and to the vices of the heathen, till at
length the justice of God destroys both temple and
city of the faithless Jerusalem ; it is an image of
the destruction of this world, when faith shall be
so rare that the Son of Man, at His second coming,
shall scarce find a vestige of it remaining.

During the month of August, we read the
Sapiential Books, so called because they contain the
teachings of divine Wisdom. This Wisdom is the
Word of God, who is manifested unto men through
the teachings of the Church, which, because of the
assistance of the Holy Ghost permanently abiding
within her, is infallible in the truth.

Supernatural truth produces holiness, which

Digitized by

THE MYSTERY OF THE TIME AFTER PENTECOST 7

cannot exist, nor produce fruit, where truth is not.
In order tQ express the union there is between
these two, the Church reads to us, during the
month of September, the books called ' hagio-
graphic'; these are Tobias, Judith, Esther, and
Job, and they show Wisdom in action.

At the end of the world the Church will have to
go through combats of unusual fierceness. To
keep us on the watch, she reads to us, during the
month of October, the Books of Machabees; for
there we have described to us the noble-heartedness
of those defenders of the Law of God, for which
they gloriously died ; it will be the same at the
last days, when power will be ' given to the beast
to make war with the saints, and to overcome
them/ 1

The month of November gives us the reading of
the Prophets : the judgments of God impending
upon a world which He is compelled to punish by
destruction are there announced to us. First of
all, we have the terrible Ezechiel; then Daniel,
who sees empire succeeding empire, till the end of
all time ; and finally the Minor Prophets, who for
the most part foretell the divine chastisements,
though the latest among them proclaim, at the
same time, the near approach of the Son of God.

Such is the mystery of this portion of the
liturgical cycle, which is called the Time after
Pentecost. It includes also the use of green vest-
ments, for that colour expresses the hope of the
bride, who knows that she has been entrusted by
her Spouse to the Holy Ghost, and that He will
lead her safe to the end of her pilgrimage. St. John
says all this in those few words of his Apocalypse :
* The Spirit and the bride say, Come V2

1 Apoc. xiii. 7. 2 Ibid., xxii. 17.

Digitized by

TIME AFTER PENTECOST

CHAPTER THE THIRD

PRACTICE FOR THE TIME AFTER PENTECOST

The object which holy Church has in view by her
liturgical year is the leading of the Christian soul
to union with Christ, and this by the Holy Ghost.
This object; is the one which God Himself has in
giving us His own Son to be our mediator, our
teacher, and our Redeemer, and in sending us the
Holy Ghost to abide among us. To this end is
directed all that aggregate of rites and prayers
which we have hitfierto explained : they are not a
mere commemoration of the mysteries achieved for
our salvation by the divine goodness, but they
bring with them the graces corresponding to each
of those mysteries ; that thus \ve may come, as the
apostle expresses it, ' to the age of the fulness of
Christ/1

As we have elsewhere explained, our sharing in
the mysteries of Christ, which are celebrated in the
liturgical year, produces in the Christian what is
called in mystic theology the illuminative life, in
which the soul gains continually more and more of
the light of the Incarnate Word, who, by His
examples and teachings, renovates each one of her
faculties, and imparts to her the habit of seeing all
things from God's point of view. This is a prepara-
tion which disposes her for union with God, not
merely in .an imperfect manner and one that is
more or less inconstant, but in an intimate and
permanent way, which is called the unitive life.
The production of this life is the special work of
the Holy Ghost, who has been sent into this world
that He may maintain each one of our souls in the
possession of Christ, and may bring to perfection

i Eph. iv. 13.

Digitized by Google

PRACTICE FOR THE TIME AFTER PENTECOST 9

the love whereby the creature is united with its
God.

In this state, in this unitive life, the soul is made
to relish, and assimilate into herself, all that sub-
stantial and nourishing food which is presented to
her so abundantly during the Time after Pentecost.
The mysteries of the Trinity and of the blessed
Sacrament, the mercy and power of the Heart of
Jesus, the glories of Mary and her influence upon
the Church and souls — all these are manifested to
the soul with more clearness than ever, and produce
within her effects not previously experienced. In
the feasts of the saints, which are so varied and so
grand during this portion of the year, she feels
more and more intimately the bond which unites
her to them in Christ, through the holy Spirit.
The eternal happiness of heaven, which is to follow
the trials of this mortal life, is revealed to her by
the feast of All Saints ; she gains clearer notions
of that mysterious bliss, which consists in light
and love. Having become more closely united to
holy Church, the bride of her dear Lord, she
follows her in all the stages of her earthly existence ;
she takes a share in her sufferings ; she exults in
her triumphs. She sees, and yet is not daunted at
seeing, this world tending to its decline, for she
knows that the Lord is nigh at hand. As to what
regards herself, she is not dismayed at feeling that
her exterior life is slowly giving way, and that the
wall which stands between her and the changeless
sight and possession of the sovereign Good is gradu-
ally falling to decay; for, it i3 not in this world
that she lives, and her heart has long been where
her treasure is.1

Thus enlightened, thus attracted, thus established,
by the incorporation into herself of the mysteries
wherewith the sacred liturgy has nourished her, as
1 St. Matt. vi. 21.

Digitized by

TIME AFTER PENTECOST

also by the gifts poured into her by the Holy Ghost,
the soul yields herself up, and without any effort,
to the impulse of the divine mover. Virtue has
become all the more easy to her as she aspires, it
would almost seem naturally, to what is most
perfect ; sacrifices, which used formerly to terrify,
now delight her ; she makes use of this world as
though she used it not, 1 for all true realities, as far
as she is concerned, exist beyond this world ; in a
word, she longs all the more ardently after the
eternal possession of the object she loves, as she
has been realizing, even in this life, what the
apostle describes where he speaks of a creature as
being ' one spirit with the Lord ,2 by being united
to Him in heart.

Such is the result ordinarily produced in the soul
by the sweet and healthy influence of the sacred
liturgy. But if it seem to us that, although we
have followed it in its several seasons, we have not
as yet reached the state of detachment and expecta-
tion just described, and that the life of Christ has
not, * so far, absorbed our own individual life into
itself, let us be on our guard against discourage-
ment on that account. The cycle of the liturgy,
with its rays of light and grace for the soul, is not
a phenomenon that occurs only once in the heavens
of holy Church ; it returns each year. Such is the
merciful design of God, ' who hath so loved the
world as to give it His only-begotten Son'3 — of
God, 'who came not to judge the world, but that
the world may be saved by Him/4 And holy
Church is but carrying out that design by putting
within our reach the most powerful of all means
for leading man to his God, and uniting him to his
sovereign Good ; she thus testifies the earnestness
of her maternal solicitude. The Christian who has

1 1 Cor. vii. 31.
3 St. John iii. 16.

2 Ibid., vi. 17.
4 Ibid., 17.

Digitized by

Google

MORNING AND NIGHT PRAYERS

not been led to the term we have been describing
by the first half of the cycle will still meet, in this
second, with important aids for the expansion of
his faith and the growth of his love. The Holy
Ghost, who reigns in a special manner over this
portion of the year, will not fail to influence his
mind and heart; and, when a fresh cycle com-
mences, the work thus begun by grace has a new
chance of receiving that completeness which had
been retarded by the weakness of human nature.

CHAPTEE THE FOURTH

MORNING AND NIGHT PRAYERS FOR THE TIME AFTER
PENTECOST

During this second part of the year, the Christian,
on waking in the morning, will unite himself with
holy Church, who, every day in her Office of Lauds,
hails the return of light, making use of these words
of the royal prophet :

Deus, Deus meus, ad te O God, my God, unto thee do
de luce vigilo. I watch at break of day.

He will profoundly adore the divine Majesty;
and, thanking his sovereign Lord, who has protected
him while involved in the darkness of night, he
will proffer Him his service for the whole day which
is now commencing ; he will wish to spend it in
love and obedience, as behoves one whom Christ
has united to Himself by His mysteries, and whom
the Holy Ghost is willing to guide and govern.
The time for morning prayer being come, he may
give expression to the sentiments which should
then animate his soul, by using these formulas of
the Church :

Digitized by

TIME AFTER PENTECOST

MOBNING PBAYEBS

First, praise and adoration of the most holy
Trinity :

F. Benedicamus Patrem
et Filium, cum Sancto Spi-
ritu.

B. Laud emus et super -
exaltemus eum in saecula.

V. Gloria Patri, et Filio,
et Spiritui Sancto.

B. Sicut erat in principio,
et nunc, et semper, et in
saecula saeculorum. Amen.

V, Let us bless the Father,
and the Son, and the Holy
Ghost.

B. Let us praise him and
extol him above all, for ever.

V. Glory be to the Father,
and to the Son, and to the Holy
Ghost.

B. As it was in the begin-
ning, is now, and ever shall be,
world without end. Amen.

Then praise to our Lord and Saviour Jesus
Christ :

V. Adoramus te, Christe,
et benedicimus tibi ;

B. Quia per sanctam cru-
cem tuam redemisti mun-
dum.

F. We adore thee, 0 Christ,
and bless thee ;

22. Because, by thy holy
cross, thou hast redeemed the
world.

Thirdly, invocation of the Holy Ghost :

Veni, Sancte Spiritus, re- Come, 0 Holy Spirit, fill the

pie tuorum corda fidelium, hearts of thy faithful, and en-

et tui amoris in eis ignem kindle within them the fire of

accende. thy love.

After these fundamental acts of religion, recite
the Lord's Prayer, uniting your intentions with
those which your Saviour had when He gave it to
you. First, then, raise up your thoughts and
desires to the interests of His glory, while you say
the first three petitions; and in the last four,
humbly put before Him the favours you yourself
stand in need of :

THE LORD'S PRAYER

Pater noster, qui es in Our Father, who art in hea-
coelis, sanctificetur nomen ven, hallowed be thy name ;
tuum ; adveniat regnum thy kingdom come ; thy will

Digitized by

Google

MORNING PRAYERS

tuum ; fiat voluntas tua sic- be done on earth, as it is in

at in coelo et in terra. heaven.

Panem nostrum quotidi- Give us this day our daily

anuni da nobis hodie ; et di- bread, and forgive us our tres-

mitte nobis debita nostra, passes, as we forgive them that

sicut et nos dimitthnus de- trespass against us; and lead

bitoribus nostris ; et ne nos us not into temptation ; but

inducas in tentationem ; sed deliver us from evil. Amen,
libera nos a malo. Amen.

Then address our blessed Lady, using for this
the words of the Angelical Salutation. While
saying it, think of the share she took in the
mysteries whereby we have been saved and united
to God. Think, too, of the immense power given
to her by her divine Son, and of the maternal love
she bears for us mortals.

THE ANGELICAL SALUTATION

Ave Maria, gratia plena ; Hail Mary, full of grace :

Dominus tecum ; benedicta the Lord is with thee ; blessed

tu in mulieribus, et bene- art thou among women, and

dictus fructus ventris tui, blessed is the fruit of thy

Jesus. womb, Jesus.

Sancta Maria, Mater Dei, Holy Mary, Mother of God,

ora pro nobis peccatoribus, pray for us sinners, now, and

nunc et in hora mortis no- at the hour of our death,

strae. Amen. Amen.

After this you should recite the Creed, that is
the Symbol of faith. It contains the dogmas we
are to believe, and which we have seen in such
living reality by means of the liturgy* which has
celebrated them each in its turn. Faith is the
first bond which unites us to God. It is faith that
gives us to know Him, and reveals to us the object
of our hope and of our love. Our faith should be
dearer to us than our life, and we should be ever
praying for its increase.

THE APOSTLES' CREED

Credo in Deum, Patrem I believe in God the Father
omnipotentem, creatorem almighty, Creator of heaven
coeli et terrae. and earth.

Digitized by

Google

TIME AFTER PENTECOST

Et in Jesum Christum
Filium ejus unicum, Domi-
num nostrum : qui conce-
ptus est de Spiritu Sancto,
natus ex Maria Virgine,
passus sub Pontio PUato,
crucifixus, mortuus et sepul-
tus: descendit ad inferos,
tertia die resurrexit a inor-
tuis : ascendit ad ccelos, se-
det ad dexteram Dei Patris
omnipotentis : inde ventu-
rus est judicare vivos et
mortuos.

Credo in Spiritum San-
ctum, sanctam Ecclesiam
Catholicam, sanctorum com-
munionem, remissionem
peccatorum, carnis resur-
rectionem, vitam aeternam.
Amen.

And in Jesus Christ his
only Son our Lord, who was
conceived by the Holy Ghost,
born of the Virgin Mary ;
suffered under Pontius Pilate,
was crucified, dead, and buried ;
he descended into hell ; the third
day he rose again from the
dead, he ascended into heaven,
sitteth at the right hand of God
the Father almighty ; from
thence he shall come to judge
the living and the dead.

I believe in the Holy Ghost ;
the holy Catholic Church ; the
communion of saints, the for-
giveness of sins, the resurrec-
tion of the body, and life ever-
lasting. Amen.

After having thus made the profession of your
faith, unite with holy Church, who hails each
morning the rising of the day-star, who is her
Jesus, 'the light of the world/1 and the Sun of
justice. To this end you may recite the following
beautiful hymn, composed by St. Ambrose :

HYMN

Splendor Paternae glorise,
De luce lucem prof er ens,
Lux lucis, et fons luminis,
Diem dies illuminans.

Ver usque sol illabere,
Micans nitore perpeti :
Jubarque Sancti Spiritus
Infunde nostris sensibus.

Votis vocemus et Patrem,
Patrem perennis gloriae,

0 Brightness of the Father's
glory ! bringing light from the
light ! Thou light of light, and
fount of light, and day that
illuminest the day !

0 thou true sun I pour forth
thy rays on us, shining upon
us with unfading splendour !
0 radiance of the Holy Ghost,
be thou infused into our senses
and powers.

Give us, also, to invoke the
Father, the Father of eternal

1 St. John viii. 12.

Digitized by

MORNING PRAYERS

Patrem potentis gratiae,
Culpam releget lubricam.

Confirmet actus strenuos,
Dentes retundat invidi :
Casus secundot asperos,
Donet gerendi gratiam.

Mentem gubernet et re-
gat,

Casto, fideli corpore ;
Fides calore feryeat,
Fraudis venena nesciat.
Christusque nobis sit ci-
bus,

Potusque noster sit fides :
Lseti libamus sobriam
Ebrietatem Spiritus.

Lsetus dies hie transeat,
Pudor sit ut diluculmn,
Fides velut meridies,
Crepusculuin mens nesciat.

Aurora cursus provehit,
Aurora totus prodeat,
In Patre totus Filius,
Et totus in Verbo Pater.

Deo Patri sit gloria,
Ejusque soli Filio,
Cum Spiritu Paraclito,
Et nunc, et in perpetuum.

Amen.

glory, the Father of mighty
grace, that he would drive
from us sin and its allure-
ments.

May he give energy to our
deeds and strengthen them;
may he break the teeth of the
envious serpent ; may he sup-
port us when we rudely fall,
and give us the grace to act.

May he govern and rule our
mind, in a chaste and faithful
body; may our faith be fer-
vent in warmth, void of the
poisons of error.

May Christ be our food, and
faith our drink ; may we in
gladness quaff the sober in-
ebriation of the Spirit.

May this day be one of joy ;
modesty its dawn, faith its
noon ; and no night to dim the
mind.

The aurora is swiftly advanc-
ing ; O may the full aurora
come, the whole Son in the
Father, and the whole Father
in his Word I

To God the Father, and to
his only Son, and to the Para-
clete Spirit, be glory for ever
and ever.

Amen.

After having thus paid your homage to your
divine mediator, next make a humble confession of
your sins, reciting for this purpose the general
formula made use of by the Church.

THE CONFESSION OF SINS

Confiteor Deo omnipo-
tenti, beatse Mariee semper
Virgini, beato Michaeli
archangelo, beato Joanni
Baptist®, Sanctis apostolis

I confess to almighty God,
to blessed Mary ever Virgin, to
blessed Michael the archangel,
to blessed John the Baptist,
to the holy apostles Peter and

Digitized by

Google

TIME AFTER PENTECOST

Paul, and to all the saints,
that. I have sinned exceedingly
in thought, word, and deed ;
through my fault, through my
fault, through my most griev-
ous fault.

Therefore I beseech blessed
Mary ever Virgin, blessed
Michael the archangel, blessed
John the Baptist, the holy
apostles Peter and Paul, and
all the saints, to pray to the
Lord our God for me.

May almighty God have
mercy on us, and, our sins
being forgiven, bring us to
life everlasting. Amen.

May the almighty and mer-
ciful Lord grant us pardon,
absolution, and remission of
our sins. Amen.

Petro et Paulo, et omnibus
Sanctis, quia peccavi nimis,
cogitatione, verbo et opere :
mea culpa, mea culpa, mea
maxima culpa.

Ideo precor beatam Ma-
riam semper Virginem, bea-
tum Michaelem ar change -
lum, beatum Joannem Bap-
tistam, sanctos apostolos
Petrum et Paulum, et omnes
sanctos, orare pro me ad
Dominum Deum nostrum.

Misereatur nostri omni-
potens Deus, et dimissis
peccatis nostris, perducat
nos ad vitam seternam.
Amen.

Indulgentiam, absolutio-
nem et remissionem pecca-
torum nostrorum tribuat
nobis omnipotens et miseri-
cors Dominus. Amen.

This is the proper time for making your medita-
tion, as, no doubt, you practise this holy exercise.
It may be the case with some souls that their
assiduous application to the mysteries of the holy
liturgy has produced upon them this, among other
effects, — that it has opened to them the way of.
prayer, properly so called. Let, then, each one
commune with God, under the influence of the
holy Spirit. During this long period, which never
lasts less than six months, the Christian is free to
choose the subject of his communings with God,
for he has been enlightened as to all things, by the
words and works of his Lord, who came down from
heaven to earth that He might teach us all truth.
So that, whether he stay to ponder over the
mysteries which have been revealed to him, ac-
cording to the attraction which he feels for them ;
or fix his attention upon the perfections of that

Digitized by

Google

MORNING PRAYERS

divine model, in whom there are, so resplendently,
all the marks of the second Adam come down from
heaven; or our Lord point out to him those
miseries and imperfections which are in him, and
keep him still so far from his model : all will tend
to enlighten him, to inflame him, and to unite him
with his God. When a soul is continually being
influenced by her contact with the Church through
the liturgy, it is impossible for the spirit of prayer
not to grow within her, and, either imperceptibly
or suddenly, produce in her a transformation into
Him who, being God, has united Himself to our
nature, in order that, through Him, we might be
united with God.

Your meditation or prayer ended, or deferred on
account of your not having leisure to make it at
this hour of the morning, you will next address
this prayer to God, begging Him to grant you the
grace to avoid, during this day, every kind of sin,
and to perform all manner of good works. Say,
then, this prayer of the Church, for her prayers are
the best :

V. Domine, exaudi ora- V. O Lord, hear my prayer,
tionem meam,

B. Et clamor meus ad te B. And let my cry come
veniat. unto thee.

OREMUS

Domine, Deus omnipo-
tens, qui ad principium hu-
jus diei nos pervenire feci-
sti, tua nos hodie salva vir-
tute, ut in hac die ad nul-
lum declinemus peccatum ;
sed semper ad tuam justi-
tiam faciendam nostra pro-
cedant eloquia, dirigantur
cogitationes et opera. Per

LET US PRAY

Almighty Lord and God,
who hast brought us to the
beginning of this day, let thy
powerful grace so conduct us
through it that we may not
fall into any sin ; but that all our
thoughts, words, and actions
may be regulated according to
the rules of thy heavenly jus-
tice, and tend to the observance

Digitized by

TIME AFTER PENTECOST

Dominum nostrum Jesum of thy law. Through Jesus
Christum Filium tuum, qui Christ our Lord. Amen,
tecum vivit et regnat in uni-
tate Spiritus sancti Deus,
per omnia ssecula sseculo-
rum. Amen.

During the day you would do well to use the in-
structions and prayers which you will find in these
volumes, both for the proper of the time, and the
proper of the saints. In the evening you may use
the following prayers :

NIGHT PBAYERS

After having made the sign of the cross, adore
that sovereign Lord, who now offers you repose
after the labours of the day. Beg His protection
on these hours of sleep and night ; to this end, you
may recite this beautiful hymn of Saint Ambrose,
which was so great a favourite with Saint Augus-
tine, his disciple :l

HYMN

Deus, Creator omnium
Polique rector, vestiens
Diem decoro lumine,
Nocteru soporis gratia,

Artus solutos ut quies
Reddat laboris usui,
Mentesque fessas allevet,
Luctusque solvat anxios ;

Grates, peracto jam die,
Et noctis exortu, preces,
Voti reos ut adjuves,
Hymnum canentes, solvi-
mus.

Te cordis ima concinant,
Te vox sonora concrepet,
Te diligat castus amor,
Te mens adoret sobria.

0 God, Creator of all things,
and ruler of the heavens, 'tis
thou that clothest day with
beautiful light, and night with
the boon of sleep.

'Tis sleep that restores our
wearied limbs to the toil of
work. Sleep gives repose to
the mind when tired, and takes
away the anxious-making grief.

The day is spent, and night
is come ; we offer thee our
thanks and prayers, singing
our hymn, that thou mayst
help us, thy servants.

May our inmost heart sing
thy praise, and tuneful voices
sound forth thy name; may
our chaste affection love," and
our sober mind adore thee.

1 Confessions, Bk. ix., ch. 12.

Digitized by

NIGHT PRAYERS

Ut, cum profunda clau-
serit

Diem caligo noctium,
Fides tenebras nesciat
Et nox fide reluceat.

Dormirementem ne sinas,
Dormire culpa noverit ;
Castos fides refrigerans
Somni vaporem temperet.

Exuta sensu lubrico
Te cordis alta somnient ;
Nec hostis invidi dolo
Pavor quietos suscitet.

Christum rogemus et Pa-
trem,

Christi Patrisque Spiritum :
Unum, potens per omnia,
Fove precantes, Trinitas.

Amen.

And when the night's deep
gloom shall shut out the day,
may our faith know nought of
darkness, and the very night
be day by faith.

Let not our soul, but only
sin feel sleep ; let faith keep
us chaste, and, by its refresh-
ing power, check the vapours
of sleep.

May our heart's deepest self,
unshackled by the allurements
of sense, dream of thee: nor
let the fear of the enemy, whose
envy is ever laying snares, dis-
turb us when at rest.

Let our prayer ascend to
Christ and to the Father, and
to the Spirit of Christ and of
the Father : 0 Trinity, one in
essence, and all-powerful, be
merciful to us, who pray to
thee.

Amen.

After this hymn, say the Our Father, Hail Mary,
and Apostles' Creed, as in the morning.

Then make the examination of conscience, going
over in your mind all the faults committed during
the day. Think, and humble yourself at the
thought, how sin makes us degenerate from the
divine adoption. Then make a resolution to avoid
sin for the time to come, to do penance for it, and
to shun the occasions which might again lead you
into it.

Having concluded the examination of conscience,
recite the Conftteor (or ' 1 confess ') with heartfelt
contrition ; and then give expression to your
sorrow by the following act, which we have taken
from the venerable Cardinal Bellarmine's catechism.

3—2

Digitized by

TIME AFTER PENTECOST

ACT OF CONTRITION

O my God, I am exceedingly grieved for having offended
thee ; and, with my whole heart, I repent of the sins I have
committed : I hate and abhor them, above every other evil,
not only because, by so sinning, I have lost heaven, and
deserve hell, but still more because I have offended thee, O
infinite Goodness, who art worthy to be loved above all
things. I most firmly resolve, by the assistance of thy grace,
never more to offend thee for the time to come, and to avoid
those occasions which might lead me into sin.

You may then add the acts of faith, hope, and
charity, to the recitation of which Pope Benedict
XIV. has granted an indulgence of seven years and
seven quarantines for each time.

O my G«d, I firmly believe whatsoever the holy Catholic
Apostolic Roman Church requires me to believe : I believe
it, because thou hast revealed it to her, thou who art the
very truth.

0 my God, knowing thine almighty power, and thine
infinite goodness and mercy, I hope in thee that, by the
merits of the Passion and death of our Saviour Jesus Christ,
thou wilt grant me eternal life, which thou hast promised to
all such as shall do the works of a good Christian ; and these
I resolve to do, with the help of thy grace.

0 my God, I love thee with my whole heart and above all
things, because thou art the sovereign Good : I would rather
lose all things than offend thee. For thy love also, I love,
and desire to love, my neighbour as myself.

Then say to our blessed Lady the following
solemn anthem, which the Church says, in her
honour, till Advent :

ANTHEM TO THE BLESSED VIRGIN
Salve, Kegina, mater mi- Hail, holy Queen, mother of
sericordiee : vita, dulcedo, mercy ; our life, our sweetness,

ACT OF FAITH

ACT OF HOPE

ACT OF CHARITY

et spes nostra, salve.

and our hope, all hail 1

NIGHT PRAYERS

Ad te clamamus, exsules
filii Hevse ;

Ad te suspiramus, gemen-
tes et flentes in hac lacry-
marum valle.

Eia ergo, advocata no-
stra, illos tuos misericordes
oculos ad nos converte.

Et Jesum, benedictum
fructum ventris tui, nobis
post hoc exsilium ostende ;

0 clemens, o pia, o dulcis
Virgo Maria 1

V. Ora pro nobis, sancta
Dei Genitrix,

B. Ut digni efficiamur
promissionibus Ghristi.

To thee we cry, poor banished
children of Eve ;

To thee we send up our sighs,
weeping and mourning in this
vale of tears.

Turn, then, most gracious
advocate, thine eyes of mercy
towards us ;

And, after this our exile,
show unto us the blessed fruit
of thy womb, Jesus ;

O merciful, 0 kind, 0 sweet
Virgin Mary 1

V. Pray for us, O holy
Mother of God,

B. That we may be made
worthy of the promises of
Christ.

LET US PRAY

O almighty and everlasting
God, who, by the co-operation
of the Holv Ghost, didst pre-
pare the Dody and soul of
Mary, glorious Virgin and
Mother, to become the worthy
habitation of thy Son; grant
that we may be delivered from
present evils, and from ever-
lasting death by her gracious
intercession, in whose comme-
moration we rejoice. Through
the same Christ our Lord.
Amen.

Omnipotens sempiterne
Deus, qui gloriosae Virginis
Matris Mariae corpus et ani-
mam, ut dignum Filii tui
habitaculum effici merere-
tur, Spiritu sancto coope-
rante, prseparasti : da, ut
cujus commemoratione lae-
tamur, ejus pia interces-
sion ab instantibus malis,
et a morte perpetua libere-
mur. Per eumdem Chri-
stum Dominum nostrum.
Amen.

You would do well to add the litany of our Lady.
An indulgence of three hundred days, for each time
it is recited, has been granted by the Church.

THE LITANY OF THE BLESSED VIRGIN

Kyrie, eleison.
Christe, eleison.
Kyrie, eleison.
Christe, audi nos.
Christe, exaudi nos.

Lord, have mercy on us.
Christ, have mercy on us.
Lord, have mercy on us.
Christ, hear us.
Christ, graciously hear us.

Digitized by

TIME AFTER PENTECOST

Pater de ccelis, Deus, mise-
rere nobis.

Fili, Redemptor mundi,
Deus, miserere nobis.

Spiritus Sancte, Deus, mise-
rere nobis.

Sancta Trinitas, unus Deus,
miserere nobis,

Sancta Maria, ora pro nobis,

Sancta Dei Genitrix, ora, etc.

Sancta Virgo virginum,

Mater Christi,

Mater divinee gratise,

Mater purissima,

Mater castissima,

Mater inviolata,

Mater intemerata,

Mater amabilis,

Mater admirabilis,

Mater boni consilii,

Mater Creatoris,

Mater Salvatoris,

Virgo prudentissima,

Virgo veneranda,

Virgo prsedicanda,

Virgo pot ens,

Virgo clemens,

Virgo fidelis,

Speculum justitise,

Sedes sapientiae,

Causa nostras lsetitise,

Vas spirituale,

Vas honorabile,

Vas insigne devotionis,

Rosa mystica,

Turris Davidica,

Turris eburnea,

Domus aurea,

Foederis area,

Janua coeli,

Stella matutina,

Salus infirmorum,

Refugium peccatorum,

Consolatrix afflictorum,

Auxilium Christianorum,

Regina Angelorum,

Regina Patriarcharum,

God the Father, of heaven,

have mercy on us.
God the Son, Redeemer of the

world, have mercy on us.
God the Holy Ghost, have

mercy on us.
Holy Trinity, one God, have

mercy on us.
Holy Mary, pray for us.
Holy Mother of God, pray, etc.
Holy Virgin of virgins,
Mother of Christ,
Mother of divine grace,
Mother most pure,
Mother most chaste,
Mother inviolate,
Mother undefiled,
Mother most amiable,
Mother most admirable,
Mother of good counsel,
Mother of our Creator,
Mother of our Redeemer,
Virgin most prudent,
Virgin most venerable,
Virgin most renowned,
Virgin most powerful,
Virgin most merciful,
Virgin most faithful,
Mirror of justice,
Seat of wisdom,
Cause of our joy,
Spiritual vessel,
Vessel of honour.
Singular vessel of devotion,
Mystical rose,
Tower of David,
Tower of ivory,
House of gold,
Ark of the covenant,
Gate of heaven,
Morning star,
Health of the weak,
Refuge of sinners,
Comforter of the afflicted,
Help of Christians,
Queen of Angels,
Queen of Patriarchs,

Digitized by

NIGHT PRAYERS

Begina Prophet arum,
Begina Apostolorum,
Regina Martyrum,
Begina Confessorum,
Begina Virginum,
Begina Sanctorum omnium,
Begina sine labe originali

concepta,
Begina sacratissimi rosarii,
Agnus Dei, qui tollis pec-

cata mundi, parce nobis,

Domine.
Agnus Dei, qui tollis pec-

cata mundi, exaudi nos,

Domine.
Agnus Dei, qui tollis pec-

cata mundi, miserere

nobis.
Christe, audi nos.
Christe, exaudi nos.

V. Ora pro nobis, sancta
Dei Genitrix,

B. Ut digni efficiamur
promissionibus Christi.

Queen of Prophets,

Queen of Apostles,

Queen of Martyrs,

Queen of Confessors,

Queen of Virgins,

Queen of all Saints,

Queen conceived without ori-
ginal sin,

Queen of the most holy rosary,

Lamb of God, who takest away
the sins of the world, spare
us, O Lord.

Lamb of God, who takest away
the sins of the world, gra-
ciously hear us, O Lord.

Lamb of God, who takest
away the sins of the world,
have mercy on us.

Christ, hear us.

Christ, graciously hear us.
V. Pray for us, O holy

Mother of God,
B. That we may be made

worthy of the promises of

Christ.

OREMUS

Concede nos f amulos tuos,
qusesumus, Domine Deus,
perpetua mentis et corporis
sanitate gaudere : et glo-
riosa beatse Maris semper
Virginis intercessione, a prae-
senti liberari tristitia, et
seterna perfrui leetitia. Per
Christum Dominum no-
strum. Amen.

LET US PRAY

Grant, 0 Lord, we beseech
thee, that we thy servants
may enjoy constant health of
body and mind : and by the
glorious intercession of blessed
Mary, ever Virgin, be deli-
vered from all present afflic-
tion, and come to that joy
which is eternal. Through
Christ our Lord. Amen.

Here invoke the holy angels, whose protection is,
indeed, always so much needed by us, but never so
much as during the hours of night. Say with the
Church :

Sancti angeli custodes Holy angels, our loving
nostri, defendite nos in prse- guardians, defend us in the

Digitized by

TIME AFTER PENTECOST

lio, ut non pereamus in tre- hour of battle, that we may

mendo judicio. not be lost at the dreadful

judgment.

V. Angelis suis Deus V God hath given his angels

mandavit de te, charge of thee,

R. Ut custodiant te in R. That they may guard

omnibus viis tuis. thee in all thy ways.

OREMUS LET US PRAY

Deus, qui ineffabili provi- O God, who in thy wonder-

dentia sanctos angelos tuos ful providence hast been pleased

ad nostram custodiam mit- to appoint thy holy angels for

tere dignaris : largire sup- our guardians : mercifully hear

plicibus tuis, et eorum sem- our prayers, and grant we may

per protectione defendi, et rest secure under their protec-

seterna societate gaudere. tion, and enjoy their fellowship

Per Christum Dominum in heaven, for ever. Through

nostrum. Amen. Christ our Lord. Amen.

Then beg the assistance of the saints by the
following antiphon and prayer of the Church :

Ant. Sancti Dei omnes, Ant. All ye saints of God,
intercedere dignemini pro vouchsafe to intercede for us
nostra omniumque salute. and for all men, that we may

bo saved.

And here you may add a special mention of the
saints to whom you bear a particular devotion,
either as your patrons or otherwise ; as also of those
whose feast is kept in the Church that day, or who
have been at least commemorated in the Divine
Office.

This done, remember the necessities of the
Church suffering; and beg of God that He will
give to the souls in purgatory a place of refresh-
ment, light, and peace. For this intention recite
the usual prayers :

psalm 329

De profundis clamavi ad
te, Domine : Domine, exau-
di vocem meam.

Fiant aures tuee inten-

From the depths I have
cried to thee, O Lord : Lord,
hear my voice.

Let thine ears be attentive

Digitized by

NIGHT PRAYERS

dentes : in vocem depreca-
tionis meae.

Si iniquitates observave-
ris, Domine : Domine, quis
sustinebit ?

Quia apud te propitiatio
est : et propter legem tuam
sustinui te, Domine.

Sustinuit anima mea in
verbo ejus : speravit anima
mea in Domino.

A custodia matutina usque
ad noctem : speret Israel in
Domino.

Quia apud Dominum mi-
serieordia : et copiosa apud
eum redemptio.

Et ipse redimet Israel :
ex omnibus iniquitatibus
ejus.

Eequiem seternam dona
eis, Domine.

Et lux perpetua luceat
eis.

V. A porta inferi,
B. Erue, Domine, animas
eorum.

V. Kequiescant in pace.
B. Amen.

F. Domine, exaudi ora-
tionem meam,

B. Et clamor meus ad te
veniat.

o REMUS

Fidelium Deus omnium
Conditor et Bedemptor, ani-
mabu8 famulorum famula-
rumque tuarum, remissio-
nem cunctorum tribue pec-
catorum: ut indulgentiam,
quam semper optaverunt,
piis supplicationibus conse-
quantur. Qui vivis et re-
gnas in ssecula sseculorum.
Amen.

to the voice of my supplica-
tion.

If thou wilt observe iniqui-
ties, O Lord : Lord, who shall
endure it ?

For with thee there is mer-
ciful forgiveness : and by rea-
son of thy law, I have waited
for thee, 0 Lord.

My soul hath relied on his
word : my soul hath hoped in
the Lord.

From the morning watch
even until night : let Israel
hope in the Lord.

Because with the Lord there
is mercy : and with him plen-
tiful redemption.

And he shall redeem Israel
from all his iniquities.

Eternal rest give to them,
O Lord.

And let perpetual light shine
upon them. *

V. From the gate of hell,

B. Deliver their souls, 0
Lord.

V. May they rest in peace.
B. Amen.

F. O Lord, hear my prayer.

B. And let my cry come
unto thee.

LET US PRAY

O God, the Creator and Re-
deemer of all the faithful, give
to the souls of thy servants
departed the remission of all
their sins : that through the
help of pious supplications,
they may obtain the pardon
they have always desired.
"Who livest and reignest for
ever and ever. Amen.

Digitized by

TIME AFTER PENTECOST

Here make a special
faithful departed as hav<
your charity ; after whic
His assistance, whereby
free from danger. Say,
words of the Church :

Ant. Salva nos, Domine,
vigilantes, custodi nos dor-
mientes : ut vigilemus cum
Christo, et requiescamus in
pace.

V, Dignare, Domine, no-
cte ista,

B. Sine peccato nos cu-
stodire.

V. Miserere nostri, Do-
mine.

B. Miserere nostri.

V. Fiat misericordia tua,
Domine, super nos,

B. Quemadmodum spe-
ravimus in te.

V, Domine, exaudi ora
tionem meam,

B. Et clamor mens ad te
veniat.

memento of such of the
3 a particular claim upon
h, ask of God to give you
you may pass the night
then, still keeping to the

Ant. Save us, O Lord, while
awake, and watch us as we
sleep ; that we may watch
with Christ, and rest in peace.

V. Vouchsafe, 0 Lord, this
night,

B. To keep us without sin.

V. Have mercy on us, O
Lord.

B. Have mercy on us.

V. Let thy mercy, O Lord,
be upon us,

B. As we have hoped in
thee.

V. O Lord, hear my prayer,

B. And let my cry come
unto thee.

OREMUS

Visita, qusesumus, Do-
mine, habitationem istam,
et omnes insidias inimici ab
ea longe repelle : angeli tui
sancti habitent in ea, qui
nos in pace custodiant, et
benedictio tua sit super nos
semper. Per Dominum no-
strum Jesum Christum, Fi-
lium tuum, qui tecum vivit
et regnat in unitate Spiritus
sancti, Deus, per omnia sse-
cula Sfficulorum. Amen.

And finally, as a close
those words which wer

LET US PRAY

Visit, we beseech thee, O
Lord, this house and family,
and drive from it all snares of
the enemy; let thy holy an-
gels dwell herein, who may
keep us in peace, and may thy
blessing be always upon us.
Through Jesus Christ our
Lord, thy Son, who liveth and
reigneth with thee, in the unity
of the Holy Ghost, God, world
without end. Amen.

to the day, you may recite
i the last uttered by our

Digitized by

ON HEARING MASS

Eedeemer on the cross. The Church offers them
to God, each day, at Compline.

In inanu8 tuas, Domine, Into thy hands, 0 Lord, I
coininendo spiritum meum. commend my soul.

CHAPTER THE FIFTH

ON HEARING MASS DURING THE TIME AFTER
PENTECOST

Of all the good acts wherewith a Christian can sanc-
tify his day, there is not one which bears comparison
with that of assisting at the holy sacrifice of the
Mass. It is in that sacrifice, the supreme act of
religion, that is centred all the homage due from
man to his Creator ; and it is also from the same
sacrifice that God pours out profusely upon his
creature man every sort of blessing. The very Son
of God is really present there ; there He is offered up
to His Father, and the offering is always well-pleas-
ing ; and they who assist at this divine immolation
with faith and love receive into their souls graces
of a far richer kind than are given by ordinary
means.

The assistance at Mass, if completed by the real
participation of the divine victim, unites man to God
in an ineffable way by the renovation of his whole
being, for it produces an intimate communion
between him and the Word Incarnate. But if the
Christian who is assisting at the holy sacrifice goes
no further than the uniting of his intentions with
those of the divine victim, even so, his mere
presence at so great an act includes a true partici-
pation in the supreme worship offered by this earth
of ours to the Majesty of God, in Christ, and by
Christ. So, too, he solemnly consecrates to God, by
that same holy act, the day he has just begun.

Digitized by

TIME AFTER PENTECOST

We have devoted the days within the octave of
Corpus Christi to giving our readers the fullest
instruction regarding the holy sacrifice of the Mass.
As to the dispositions wherewith they should assist
at it, they are given in the present chapter, in
which we explain briefly, and yet, as we believe,
completely, the meaning of each ceremony and ex-
pression. Whilst thus endeavouring to initiate the
faithful into these sublime mysteries, we have not
given them a bare and indiscreet translation of the
sacred formulae, but have taken what seemed to us
so much better a plan, of suggesting such acts as
will enable those who hear Mass to enter into the
ceremonies and the spirit of the Church and of the
priest. The conclusion to be drawn from this is one
of great importance : it is that, in order to derive
solid profit from assisting at the holy sacrifice, the
faithful must attentively follow all that is being
done at the altar, and not stand aloof, as it were,
by reading books which are filled with devotions of
a private and unseasonable character.

On the Sundays, if the Mass at which the faithful
assist be the parochial, or, as it is often called, the
public Mass, two solemn rites precede it, and they
are full of instruction and blessing : the Asperges,
or sprinkling of the holy water, and the procession.

During the Asperges, you should unite with the
intentions which the Church has in this ceremony,
so venerable by its antiquity : you should pray for
that purity of heart which is needed for worthily
assisting at the mysteries, wherein God Himself
becomes present, and unites heaven and earth so
closely together.

ANTIPHON OF THE ASPERGES

Asperges me, Domine, Thou shalt sprinkle me with
hyssopo, et mundabor: la- hyssop, 0 Lord, and I shall
vabis me, et super nivem be cleansed ; thou shalt wash
dealbabor. me, and I shall be made whiter

than snow.

Digitized by

ON HEARING MASS

P*. Have mercy on me, O
God, according to thy great
mercy.

V. Glory, etc.

Ant. Thou shalt sprinkle
me, etc.

V. Show us, O Lord, thy
mercy.

B. And grant us thy salva-
tion.

V. O Lord, hear my prayer.

B. And let my cry come
unto thee.

V. The Lord be with you ;
B. And with thy spirit.

LET US PRAY

Graciously hear us, O holy
Lord, Father almighty, eternal
God: and vouchsafe to send
thy holy angel from heaven,
who may keep, cherish, pro-
tect, visit, and defend all who
are assembled in this place.
Through Christ our Lord.

B. Amen.

Ps. Miserere mei, Deus,
secundum magnam mise-
ricordiam tuam.

V. Gloria Patri, etc.

Ant. Asperges me, etc.

V. Ostende nobis, Domine,
misericordiam tuam ;

B. Et salutare tuum da
nobis.

V. Domine, exaudi ora-
tionem meam ;

B. Et clamor meus ad te
veniat.

V. Dominus vobiscum ;

B. Et cum spiritu tuo.

OREMUS

Exaudi nos, Domine san-
cte, Pater omnipotens,
seterne Deus : et mittere
digneris sanctum angelum
tuum de coelis, qui custodiat,
foveat, protegat, visitet,
atque defendat.omnes habi-
tantes in hoc habitaculo.
Per Christum Dominum
nostrum.

B. Amen.

The procession which in many churches imme-
diately precedes a solemn Mass is a prelude to the
great act which is about to be accomplished. It
originated from the practice used in monasteries, of
going through the cloisters, every Sunday, chant-
ing certain appointed responsories ; during which
time the hebdomadarian went through all the con-
ventual places, blessing each of them. The practice
is still in use.

But see, Christians ! the sacrifice begins ! The
priest is at the foot of the altar ; God is attentive,
the angels are in adoration, the whole Church is
united with the priest, whose priesthood and action
are those of the great High Priest, Jesus Christ.
Let us make the sign of the cross with him.

Digitized by Google

TIME AFTER PENTECOST

THE 0BDINA1

In nomine Patris, et Filii,
et Spiritus Sancti. Amen.

V. Introibo ad altare Dei:
B. Ad Deum qui leetificat
juventutem meam.

Judica me, Deus, et dis-
cerne causam meam de
gente non sancta : ab no-
mine iniquo et doloso erue
me.

Quia tu es, Deus, fortitudo
mea: quare me repulisti?
et quare tristis incedo, dum
affligit me inimicus ?

Emitte lucem tuam et
veritatem tuam: ipsa me
deduxerunt et adduxerunt
in montem sanctum tuum,
et in tabemacula tua.

Et introibo ad altare Dei :
ad Deum qui lsetificat ju-
ventutem meam.

Confitebor tibi in cithara,
Deus, Deus meus: quare
tristis es anima mea ? et
quare conturbas me ?

Spera in Deo, quoniam
adhuc confitebor illi: salu-
tare vultus mei, et Deus
meus.

Gloria Patri, et Filio, et
Spiritui sancto :

Sicut erat in principio, et
nunc et semper, et in saecula
saeculorum. Amen.

V. Introibo ad altare Dei :
R. Ad Deum qui lsetificat
juventutem meam.

Y OF THE MASS

In the name of the Father,
and of the Son, and of the
Holy Ghost. Amen.

I unite myself, 0 my God,
with thy holy Church, who
thrills with joy at the approach
of Jesus Christ thy Son, who
is the true altar.

Like her, I beseech thee to
defend me against the malice
of the enemies of my salvation.

It is in thee that I have put
my hope ; yet do I feel sad
and troubled at being in the
midst of the snares which are
set for me.

Let me, then, see him who
is light and truth; it is he
who will open the way to thy
holy mount, tp thy heavenly
tabernacle.

He is the mediator, and the
living altar; I will draw nigh
to him, and be filled with joy.

Having seen him, I will sing
in my gladness. Be not sad,
0 my soul ! why wouldst thou
be longer troubled ?

Hope in him, who will soon
show himself unto thee, as thy
Saviour, and thy God.

Glory be to the Father, and
to the Son, and to the Holy
Ghost :

As it was in the beginning,
is now, and ever shall be, world
without end. Amen.

I am going to the altar of
God ; there I shall feel the
presence of him who desires
to give me a new life.

Digitized by

THE ORDINARY OF THE MASS

V. Adjutorium nostrum
in nomine Domini.

R. Qui fecit coelum et
terram.

This my hope comes not to
me as thinking that I have
any merits; but because of
the all-powerful help of my
Creator.

The thought of being about to appear before his
God excites in the soul of the priest a lively senti-
ment of compunction. He cannot go further in the
holy sacrifice without confessing, and publicly, that
he is a sinner, and deserves not the grace he is
about to receive. Listen with respect to this con-
fession of God's minister, and earnestly ask our
Lord to show mercy to him ; for the priest is your
father ; he is answerable for your salvation, for
which he every day risks his own. When he has
finished, unite with the servers, or the sacred
ministers, in this prayer :

Misereatur tui omnipotens May almighty God have

Deus, et dimissis peccatis mercy on thee, and, forgiving

tuis, perducat te ad vitam thy sins, bring thee to ever-

seternam. lasting life.

The priest having answered Amen, make your
confession, saying with a contrite spirit :

Confiteor Deo omnipo-
tent^ beat© Marise semper
Virgini, beato Michaeli ar-
changelo, beato Joanni Bap-
tist®, Sanctis apostolis Petro
et Paulo, omnibus Sanctis,
et tibi, pater, quia peccavi
nimis cogitatione, verbo et
opere, mea culpa, mea
culpa, mea maxima culpa.
Idep precor beatam Mariam
semper Virginem, beatum
Michaelem archangelum,
beatum Joannem Baptistam,
sanctos apostolos Petrum et

I confess to almighty God,
to blessed Mary ever Virgin,
to blessed Michael the arch-
angel, to blessed John the
Baptist, to the holy apostles
Peter and Paul, to all the
saints, and to thee, father, that
I have sinned exceedingly in
thought, word, and deed,
through my fault, through my
fault, through my most griev-
ous fault. Therefore I beseech
blessed Mary ever Virgin,
blessed Michael the archangel,
blessed John the Baptist, the

Digitized by

TIME AFTER PENTECOST

Pauluni, omnes sanctos, et holy apostles Peter and Paul,
te, pater, orare pro me ad and all the saints, and thee,
Dominum Deum nostrum. father, to pray to the Lord our

God for me.

Receive with gratitude the paternal wish of the
priest, who says to you :

Misereatur vestri omni-
potens Deus, et dimissis
peccatis vestris, perducat
vos ad vitam seternam.

R. Amen.

Indulgentiam, absolu-
tionem, et remissionem pec-
catorum nostrorum, tribuat
nobis omnipotens et miseri-
cors Dominus.

JR. Amen.

Invoke the divine assistance, that you may ap-
proach to Jesus Christ :

May almighty God be merci-
ful to you, and, forgiving your
sins, bring you to everlasting
life.

R. Amen.

May the almighty and merci-
ful Lord grant us pardon, abso-
lution, and remission of our
sins.

JR. Amen.

V. Deus, tu conversus
vivificabis nos.

JR. Et plebs tua laetabitur
in te.

V. Ostende nobis Domine
misericordiam tuam,

R. Et salutare tuum da
nobis.

V, Domine, exaudi ora-
tionem meam,

R. Et clamor meus ad te
veniat.

V. 0 God, it needs but one
look of thine to give us life !

JR. And thy people shall
rejoice in thee !

V. Show us, 0 Lord, thy
mercy,

R. And give us the Saviour
thou art preparing to give us.
V, 0 Lord, hear my prayer,

R. And
unto thee.

let my cry come

The priest here leaves you and ascends to the
altar, but first he salutes you :

V. Dominus vobiscum. V. The Lord be with you.

Answer him with reverence :

R. Et cum spiritu tuo. R. And with thy spirit.

He ascends the steps, and comes to the Holy of
holies. Ask, both for him and for yourself, de-
liverance from sin :

Digitized by

Google

THE ORDINARY OF THE MASS

0 REMUS

LET US PRAT

Aufer a nobis, quaesumus, Take from our hearts, 0

Domine, iniquitates no- Lord, all those sins, which

stras ; ut ad Sancta sancto- make us unworthy to appear

rum puris mereamur menti- in thy presence. We ask this

bus introire. Per Christum of thee, by thy divine Son, our

Dominum nostrum. Amen. Lord.

When the priest kisses the altar, out of reverence
for the relics of the martyrs which are there, say :

Oramus te, Domine, per Generous soldiers of Jesus

merita sanctorum tuorum Christ, who have mingled your

quorum reliquiae hie sunt own blood with his, intercede

et omnium sanctorum, ut for us, that our sins may be

indulgere digneris omnia forgiven ; that so we may, like

If it be a High Mass at which you are assisting,
the priest here blesses the incense, saying :

Ab illo benedicaris, in Mayst thou be blessed by
cujus honore cremaberis. him, in whose honour thou art
Amen. to be burned. Amen.

He then censes the altar in a most solemn
manner. This white cloud, which you see ascend-
ing from every part of the altar, signifies the
prayer of the Church, who addresses herself to
Jesus Christ ; while the divine mediator causes
that prayer to ascend, united with His own, to the
throne of the majesty of His Father.

The priest then says the Introit. It is a solemn
opening anthem, in which the Church, at the very
commencement of the holy sacrifice, gives expres-
sion to the sentiments which fill her heart.

It is followed by nine exclamations, which are
even more earnest still, for they ask for mercy. In
addressing them to God, the Church unites herself
with the nine choirs of angels, who are standing
around the altar of heaven, one and the same with
this before which you are kneeling.

peccata mea. Amen.

you, approach unto God.

TIME AFTER PENTECOST

TO THE FATHER

Kyrie, eleison.
Kyrie, eleison.
Kyrie, eleison.

Christe, eleison.
Christe, eleison.
Christe, eleison.

Lord, have mercy on us !
Lord, have mercy on us !
Lord, have mercy on us !

TO THE SON

Christ, have mercy on us 1
Christ, have mercy on us 1
Christ, have mercy on us !

TO THE HOLY GHOST

Kyrie, eleison. Lord, have mercy on us !

Then, mingling his voice with that of the heavenly
host, the priest intones the sublime canticle of
Bethlehem, which announces glory to God, and
peace to men. Instructed by the revelations of
God, the Church continues, in her own words, the
hymn of the angels.

THE ANGELIC HYMN

Gloria in excblsis Deo,
et in terra pax hominibus
bone voluntatis.

Laudamus te : benedici-
mus te : adoramus te : glo-
rificamus te : gratias agimus
tibi propter magnam glo-
riam tuam.

Domine Deus, Rex ccele-
stis, Deus Pater omnipotens.

Domine, Fili unigenite,
Jesu Christe.

Domine Deus, Agnus Dei,
Filius Patris.

Qui tollis peccata mundi,
miserere nobis.

Qui tollis peccata mundi,
suscipe deprecationem no-
stram.

Qui sedes ad dexteram
Patris, miserere nobis.

Glory be to God on high ;
and, on earth, peace to men
of good will.

We praise thee : we bless
thee : we adore thee : we glorify
thee : we give thee thanks for
thy great glory.

0 Lord God, heavenly King,
God the Father almighty.

O Lord Jesus Christ, the
only-begotten Son.

O Lord God, Lamb of God,
Son of the Father.

Who takest away the sins of
the world, have mercy on us.

Who takest away the sins of
the world, receive our humble
prayer.

Who sittest at the right
hand of the Father, have
mercy on us.

Digitized by

Google

THE ORDINARY OF THE MASS

Quoniam tu solus sanctus, For thou alone art holy,
tu solus Dominus, tu solus thou alone art Lord, thou
altissimus, Jesu Christe, alono, O Jesus Christ, together
cum sancto Spiritu, in gloria with the Holy Ghost, art most
Dei Patris. Amen. high, in the glory of God the

Father. Amen.

The priest then turns towards the people, and
again salutes them, as it were to make sure of their
pious attention to the sublime act, for which all
this is but the preparation.

Then follows the Collect or Prayer, in which the
Church formally expresses to the divine Majesty
the special intentions she has in the Mass which
is being celebrated. You may unite in this prayer,
by reciting with the priest the collects, which you
will find in their proper places ; but on no account
omit to join with the server of the Mass in answer-
ing Amen.

After this comes the Epistle, which is generally
a portion of one or other of the Epistles of the
apostles, or a passage from some Book of the Old
Testament. While it is being read, give thanks to
that God who, not satisfied with having spoken to
us at sundry times by His messengers, deigned at
last to speak unto us by His well-beloved Son.1

The Gradual is a formula of prayer, inter-
mediate between the Epistle and the Gospel. Most
frequently, it again brings before us the sentiments
already expressed in the Introit. Eead it devoutly,
that so you may enter more and more into the
spirit of the mystery proposed to you this day, by
the Church.

The song of praise, the Alleluia, is next heard.
Let us, while it is being said, unite with the holy
angels, who are for all eternity making heaven re-
sound with that song, which we on earth are per-
mitted to attempt.

1 Heb. i. 2.

4—2

Digitized by

TIME AFTER PENTECOST

The time is now come for the Gospel to be read.
The Gospel is the written word ; our hearing it
will prepare us for the Word, who is our victim
and our food.

If it be a High Mass, the deacon prepares, mean-
while, to fulfil his noble office — that of announcing
the ' good tidings ' of salvation. He prays God to
cleanse his heart and lips. Then, kneeling before
the priest, he asks a blessing ; and, having received
it, at once goes to the place where he is to sing the
Gospel.

As a preparation for worthily hearing it, you
may thus pray, together with both priest and
deacon :

Munda cor meum, ac la- Alas ! these ears of mine are
bia mea, omnipotens Deus, but too often denied with the
qui labia Isaise prophetae world's vain words : cleanse
calculo inundasti ignito : ita them, 0 Lord, that so I may
me tua grata miseratione hear the words of eternal life,
dignare mundare, ut san- and treasure them in my heart,
ctum Evangelium tuum Through our Lord Jesus Christ,
digne valeam nuntiare. Per Amen.
Christum Dominum no-
strum. Amen.

Dominus sit in corde meo, Grant to thy ministers thy
et in labiis meis : ut digne grace, that they may faithfully
et competenter annuntiem explain thy law; that so all,
Evangelium suum. both pastors and flock, may be

united to thee for ever. Amen.

You will stand during the Gospel, out of respect
for the word of God, and as though you were
awaiting the orders of your divine master. At the
commencement, make the sign of the cross on your
forehead, lips, and breast ; and then listen to every
word of the priest or deacon. Let your heart be
ready and obedient. 'While my beloved was
speaking,' says the bride in the Canticle, 'my soul
melted within me.'1 If you have not such love as
1 Cantic. v. 6.

Digitized by

Google

THE ORDINARY OF THE MASS

this, have at least the humble submission of Samuel,
and say, 1 Speak, Lord ! thy servant heareth.' 1

After the Gospel, if the priest says the symbol of
faith, the Credo, you will say it with him. Faith
is that grand gift of God without which we cannot
please Him. It is faith that makes us see 'the
light which shineth in darkness,' and which the
darkness of unbelief 'did not comprehend.1 Let us,
then, say with the Catholic Church, our mother :

THE NIC

Credo in unum Deuin, Pa-
trem omnipotentem, facto-
rem cceli et terra, visibiliuru
omnium et invisibilium.

Et in unum Dominum
Jesum Christum, Filium Dei
unigenitum. Et ex Patre
natum ante omnia ssecula.
Deum de Deo, lumen de
lumine, Deum verum de
Deo vero. Genitum, non
factum, consubstantialem
Patri : per quern omnia
facta sunt. Qui propter
nos homines et propter no-
stram salutem, descendit de
coelis. Et incarnatus est
de Spiritu Sancto ex Maria
Virgine: et homo factus
est. Crucifixus etiam pro
nobis sub Pontio Pilato,
passus et sepultus est. Et
resurrexit tertia die, secun-
dum Scripturas, et ascendit
in coelum : sedet ad dexte
ram Patris. Et iterum ven-
turus est cum gloria judicare
vivos et mortuos: cujus
regni non erit finis.

Et in Spiritum Sanctum,
Dominum et vivificantem:

» lKii

1NE CREED

I believe in one God, the
Father almighty, maker of
heaven and earth, and of all
things visible and invisible.

And in one Lord Jesus
Christ, the only-begotten Son
of God. And born of the
Father, before all ages; God
of God, light of light; true
God of true God. Begotten,
not made ; consubstantial with
the Father, by whom all things
were made. Who, for us men
and for our salvation, came
down from heaven. And be-
came incarnate by the Holy
Ghost of the Virgin Mary;

AND WAS MADE MAN. He Was

crucified also for us, under
Pontius Pilate, suffered, and
was buried. And the third
day he rose again, according
to the Scriptures. And as-
cended into heaven ; sitteth at
the right hand of the Father.
And he is to come again with
glory, to judge the living and
the dead; of whose kingdom
there shall be no end.

And in the Holy Ghost, the
Lord and giver of life, who

igs iii. 10.

Digitized by

TIME AFTER PENTECOST

qui ex Patre Filioque pro- proceedeth from the Father and

cedit. Qui cum Patre et the Son. Who, together with

Filio simul adoratur, et con- the Father and the Son, is

glorificatur : qui locutus est adored and glorified ; who

per prophetas. Et unam, spoke by the prophets. And

sanctam, Catholicam et one, holy, Catholic, and apos-

apostolicamEcclesiam. Con- tolic Church. I confess one

fiteor unum Baptisma in Baptism for the remission of

remissionem peccatorum. sins. And I expect the resur-

Et exspecto resurrectionem, rection of the dead, and the life

mortuorum, et vitam venturi of the world to come. Amen,
saeculi. Amen.

The priest and the people should now have their
hearts ready : it is time to prepare the offering it-
self. And here we come to the second part of the
holy Mass ; it is called the Oblation, and imme-
diately follows that which was named the Mass oj
the catechumens, on account of its being, formerly,
the only part at which the candidates for Baptism
had permission to be present.

See, then, dear Christians ! Bread and wine are
about to be offered unto God, as being the noblest
of inanimate creatures, since they are intended to
serve as the nourishment of man ; and yet that is
but a poor material image of what they are destined
to become in our Christian sacrifice. Their sub-
stances will soon be changed into the very Flesh
and Blood of Christ our Lord and our God ; and of
themselves nothing will remain but the appear-
ances. Happy creatures ! thus to yield up their
own being, that God may take its place. We, too,
are to undergo a like transformation, when, as the
apostle expresses it, ' that which is mortal will be
swallowed up by life/1 Until that happy change
shall be realized, let us offer ourselves to God, as
often as we see the bread and wine presented to
Him in the holy sacrifice : and let us glorify Him,
who, by assuming our human nature, has made us
' partakers of the divine nature/2

1 2 Cor. v. 4.

2 2 St. Pet. i. 4.

Digitize

THE ORDINARY OF THE MASS

The priest again turns to the people, greeting
them with the usual salutation, as though he would
warn them to redouble their attention. Let us
read the Offertory with him ; and when he offers
the Host to God, let us unite with him, and say :

Suscipe, sancte Pater, om-
nipotens, aeterne Deus, hanc
immaculatam hostiani,
quam ego indignus famulus
tuus offero tibi Deo meo vivo
et vero, pro innumerabilibus
peccatis et offensionibus et
negligentiis meis, et pro
omnibus circumstantibus,
sed et pro omnibus fidelibus
christianis vivis atque de-
functis : ut mihi et illis pro-
ficiat ad salutem in vitam
seternam. Amen.

All that we have, 0 Lord,
comes from thee, and belongs
to thee; it is just, therefore,
that we return it unto thee.
But, how wonderful art thou
in the inventions of thy im-
mense love ! This bread which
we are offering to thee, is to
give place, in a few moments,
to the sacred Body of Jesus.
We beseech thee, receive, to-
gether with this oblation, our
hearts, which long to live by
thee, and to cease to live their
own life of self.

When the priest puts the wine into the chalice,
and then mingles with it a drop of water, let your
thoughts turn to the divine mystery of the Incarna-
tion, which is the source of our hope and salva-
tion, and say :

Deus, qui human© sub-
stantia dignitatem mirabi-
liter condidisti, et mirabilius
reformasti : da nobis per
hujus aquae et vini myste-
rium, ejus divinitatis esse
consortes, qui humanitatis
nostra fieri dignatus est
particeps, Jesus Christus,
Filius tuus Dominus noster.
Qui tecum vivit et regnat
in unitate Spiritus Sancti
Deus, per omnia saecula
sseculorum. Amen.

O Lord Jesus, who art the
true vine, and whose Blood,
like a generous wine, has been
poured forth under the pres-
sure of the cross ! thou hast
deigned to unite thy divine
nature to our weak humanity,
which is signified by this drop
of water. Oh ! come, and
make us partakers of thy
divinity, by showing thyself to
us in thy sweet and wondrous
visit.

The priest then offers the mixture of wine and
water, beseeching God to graciously accept this

Digitized by

Google

TIME AFTER PENTECOST

oblation, which is so soon to be changed into the
reality, of which it is now but the figure. Mean-
while say, in union with the priest :

Offerimus tibi, Domine, Graciously accept these gifts,

calicem salutaris, tuam de- O sovereign Creator of all

precantes clementiam : ut in things. Let them be fitted

conspectu divinse Majestatis for the divine transformation,

tuae, pro nostra et totius which will make them, from

mundi salute, cum odore being mere offerings of created

suavitatis ascendat. Amen, things, the instrument of the

world's salvation.

After having thus held up the sacred gifts
towards heaven, the priest bows down ; let us also
humble ourselves, and say :

In spiritu humilitatis, et Though daring, as we do,

in animo contrito suscipia- to approach thy altar, O Lord,

mur a te, Domine : et sic fiat we cannot forget that we are

sacrificium nostrum in con- sinners. Have mercy on us ;

spectu tuo hodie, ut placeat and delay not to send us thy

tibi, Domine Deus. Son, who is our saving Host.

Let us next invoke the Holy Ghost, whose opera-
tion is about to produce on the altar the presence of
the Son of God, as it did in the womb of the
blessed Virgin Mary, in the divine mystery of the
Incarnation :

Veni, Sanctificator, omni-
potens eeterne Deus, et be-
nedic hoc sacrificium tuo
sancto nomini praeparatum.

Come, O divine Spirit, make
fruitful the offering which is
upon the altar, and produce
in our hearts him whom they
desire.

If it be a High Mass, the priest, before proceed-
ing further with the sacrifice, takes the thurible a
second time, after blessing the incense in these
\£ords :

Per intercessionem beati Through the intercession of
Michaelis archangeli, stantis blessed Michael the archangel,
a dextris altaris incensi, et standing at the right hand of
omnium electorum suorum, the altar of incense, and of all

Digitized by

THE ORDINARY OF THE MASS

incensum iatud dignetur his elect, may our Lord deign

Dominus benedicere, et in to bless this incense, and to

odorem suavitatis accipere. receive it for an odour of sweet-

Per" Christum Dominum ness. Through Christ our

nostrum. Amen. Lord. Amen.

He then censes first the bread and wine, which
have just been offered, and then the altar itself ;
hereby inviting the faithful to make their prayer,
which is signified by the fragrant incense, more
and more fervent, the nearer the solemn moment
approaches. St. John tells us that the incense he
beheld burning on the altar in heaven is made up
of the * prayers of the saints let us take a share
in those prayers, and with all the ardour of holy
desires, let us say with the priest :

Incensum istud, a te
benedictum, ascendat ad te,
Domine, et descendat super
nos misericordia tua.

Dirigatur, Domine, oratio
mea sicut incensum in con-
spec tutuo: elevatio manuum
me arum sacrificium vesper-
tin um. Pone, Domine, custo-
diam ori meo, et ostium
circumstantiae labiis meis ;
ut non declinet cor meum
in verba malitise, ad excu-
sandas excusationes in pec-
catis.

May this incense, blessed by
thee, ascend to thee, O Lord,
and may thy mercy descend
upon us.

Let my prayer, 0 Lord, be
directed like incense in thy
sight : the lifting up of my
hands as an evening sacrifice.
Set a watch, O Lord, before my
mouth, and a door round about
my lips; that my heart may
not incline to evil words, to
make excuses in sins.

Giving back the thurible to the deacon, the priest
says:

Accendat in nobis Domi- May the Lord enkindle in us
nus ignem sui amoris, et the tire of his love and the
flammam aeternse caritatis. flame of eternal charity. Amen.
Amen.

But the thought of his own unworthiness
becomes more intense than ever in his heart. The
public confession made by him at the foot of the
altar does not satisfy the earnestness of his com-

Digitized by

TIME AFTER PENTECOST

punction. He would now at the altar itself express
before the people, in the language of a solemn rite,
how far he knows himself to be from that spotless
sanctity wherewith he should approach unto God.
He washes his hands. Our hands signify our
works; and the priest, though by his priesthood
he bear the office of Jesus Christ, is by his works
but man. Seeing your father thus humble himself,
do you also make an act of humility, and say with
him these verses of the psalm :

PSALM 25

Lavabo inter innocentes
manus meas : et circumdabo
altare tuuin, Domine.

Ut audiam vocem laudis ;
et enarrein universa mira-
bilia tua.

Domine, dilexi decorem
domu8 tuae, et locum habi-
tationis glorise tuse.

Ne perdas cum impiis,
Deus, animam me am, et
cum viris sanguinum vitam
meam.

In quorum manibus ini-
quitates sunt : dextera eo-
rum repleta est muneribus.

Ego autem in innocentia
mea ingressus sum : redime
me, et miserere mei.

Pes meus stetit in directo :
in ecclesiis benedicam te,
Domine.

Gloria Patri, et Fiiio, et
Spiritui Sancto.

Sicut erat in principio, et
nunc et semper, et in saecula
sseculorum. Amen.

I, too, would wash my hands,

0 Lord, and become like unto
them that are innocent; that
so I may be worthy to ap-
proach thine altar, and hear
thy sacred canticles ; and then
go and proclaim to the world
the wonders of thy goodness.

1 love the beauty of thy house,
which thou art about to make
the dwelling place of thy glory.
Leave me not, 0 God, in the
midst of them that are ene-
mies both to thee and me.
Thy mercy having separated
me from them, I entered once
more on the path of innocence,
because restored to thy grace ;
but have pity on my weak-
ness still ; redeem me yet
more, 0 thou who hast so mer-
cifully brought me back to the
right path. In the midst of
these thy faithful people, I
give thee thanks. Glory be to
the Father, and to the Son,
and to the Holy Ghost ; as it
was in the beginning, is now,
and ever shall be, world with-
out end. Amen.

Digitized by

THE ORDINARY OF THE MASS

The priest, taking encouragement from the act of
humility he has just made, returns to the middle of
the altar, and, full of respectful awe, bows down,
begging God to receive graciously the sacrifice
which is about to be offered to Him, and expresses
the intentions for which it is offered. Let us do
the same.

Suscipe, sancta Trinitas, O holy Trinity, graciously
hanc oblationem, quam tibi accept the sacrifice we have
offerimus ob memoriam Pas- begun. We offer it in remem-
sionis, Besurrectionis, et branoe of the Passion, Resur-
Ascensionis Jesu Christi rection, and Ascension of our
Domini nostri, et in hono- Lord Jesus Christ. Permit
rem beatae Mariae semper thy Church to join, with this
Virginis, et beati Joannis intention, that of honouring
Baptist®, et sanctorum the ever-glorious Virgin Mary,
apostolorum Petri et Pauli, the blessed Baptist John, the
et istorum, et omnium san- holy apostles Peter and Paul,
ctorum : ut illis proficiat ad the martyrs whose relics lie
honorem, nobis autem ad here under our altar awaiting
salutem: ut illi pro nobis their resurrection, and the
intercedere dignentur in saints whose memory we this
coelis, quorum memoriam day celebrate. Increase the
agimus in terris. Per eum- glory they are enjoying ; and
dem Christum Dominum receive the prayers they ad-
nostrum. Amen. dress to thee for us. Amen.

The priest again turns to the people ; it is for
the last time before the sacred mysteries are ac-
complished. He feels anxious to excite the fervour
of the people. Neither does the thought of his
own unworthiness leave him ; and, before entering
the cloud with the Lord, he seeks support in the
prayers of his brethren present. He says to them :

Orate, fratres : ut meum Brethren ! pray that my

ac vestrum sacrificium ac- sacrifice, which is yours also,

ceptabile fiat apud Deum may be acceptable unto God,

Patrem omnipotentenx our almighty Father.

Scarcely has he uttered the first words, than he
turns again to the altar ; and you will see his face no
more, until our Lord Himself shall have come down

Digitized by Google

TIME AFTER PENTECOST

from heaven upon that same altar. Assure the
priest that he has your prayers, and say to him :

Suscipiat Dominus sacri- May our Lord accept this

ficium de manibus tuis, ad sacrifice at thy hands, to the

laudem et gloriam nominis praise and glory of his name,

sui, ad utilitatem quoque and for our benefit and that

no8train totiusque Ecclesise of his holy Church throughout

suae sanctae. the world.

Here the priest recites the prayers called the
Secrets; in which he presents the petition of the
whole Church for God's acceptance of the sacrifice ;
and then immediately begins to fulfil that great
duty of religion, thanksgiving. So far, he has
adored God, and has sued for mercy ; he has still
to give thanks for the blessings bestowed on us by
the bounty of our heavenly Father, the chief of
which is His having sent us His own Son. The
blessing of a new visit from this divine Word is
just upon us ; and in expectation of it, and in the
name of the whole Church, the priest is about to
give expression to the gratitude of all mankind.
In order to excite the faithful to that intensity of
gratitude which is due to God for all His gifts, he
interrupts his own and their silent and mysterious
prayer by terminating it aloud, saying :

Per omnia saecula saecu- For ever and ever !

In the same feeling, answer your Amen ! Then
he continues :

Let your response be sincere :

R. Habemus ad Domi- R. We have them fixed on

lorum !

V. Dominus vobiscum.
R. Et cum spiritu tuo.
V. Sursum corda !

F. The Lord be with you.
R. And with thy spirit.
V. Lift up your hearts !

num.

God.

Digitized by

Google

THE ORDINARY OF THE MASS

And when he adds :

V. Gratias agamus Do-
mino Deo nostro.

V. Let us give thanks to the
Lord our God.

Answer him with all the earnestness of your
soul :

B. Dignum et justum est.
Then the priest :

B. It is meet and just.

THE PREFACE
For Sundays

Vere dignum et justum
est, sequum et salutare, nos
tibi semper et ubique gratias
agere : Domine sancte, Pater
omnipotens, aeterne Deus ;
qui cum unigenito Filio tuo
et Spiritu sancto, unus es
Deus, unus es Dominus.
Non in unius singularitate
Person®, sed in unius Trini-
tate substantiae. Quod enim
de tua gloria, revelante te
credimus, hoc de Filio tuo,
hoc de Spiritu sancto, sine
differentia discretions sen-
timus, ut in confessione
verse sempiternaeque Dei
tatis, et in Personis pro-
prietas, et in essentia unitas,
it in majestate adoretur
aequalitas. Quam laudant
angeli atque archangeli,
cherubim quoque ac sera-
phim, qui non cessant cla-
mare quotidie, una voce
dicentes :

It is truly meet and just,
right and available to salva-
tion, that we should always
and in all places give thanks
to thee, O holy Lord, Father
almighty, eternal God, who,
with thy only-begotten Son
and the Holy Ghost, art one
God, one Lord, not in the
singleness of one Person, but
in the Trinity of one substance.
For that which, by thy revela-
tion, we believe of thy glory,
the same do we believe of thy
Son, the same also of the Holy
Ghost, without any difference
or distinction, that in the
confession of the true and
eternal Godhead, distinction
in Persons, unity in essence,
and equality in majesty, may
be adored. Which the angels
and archangels praise, the
cherubim also and the sera-
phim, who cease not to cry
out daily, saying with one
voice :

For Week-days

Vere dignum et justum It is truly meet and just,
est, sequum et salutare, nos right and available to salva-
tibi semper et ubique gra- tion, that we should always,

Digitized by Google

TIME AFTER PENTECOST

tias agere : Domine sancte,
Pater omnipotens, seterne
Deus ; per Christum Domi-
num nostrum. Per quern
majestatem tuam laudant
Angeli, adorant Dominatio-
nes, tremunt Potestates ;
Coeli ccelorumque Virtutes,
ac beata Seraphim, socia
exsultatione concelebrant.
Cum quibus et nostras vo-
ces, ut admitti jubeas de-
precamur, supplici confes-
sione dicentes :

and in all places, give thanks
to thee, O holy Lord, Father
almighty, eternal God ; through
Christ our Lord ; by whom
the angels praise thy majesty,
the Dominations adore it, the
Powers tremble before it; the
Heavens and the heavenly
Virtues, and the blessed Sera-
phim, with common jubilee,
glorify it. Together with
whom, we beseech thee that
we may be admitted to join
our humble voices, saying :

Sanctus, sanctus, sanctus,
Dominu8 Deus sabaoth !

Pleni sunt coeli et terra
gloria tua.

Hosanna in excelsis !

Benedictus qui venit in
nomine Domini.

Hosanna in excelsis !

Here unite with the priest, who, on his part, unites
himself with the blessed spirits, in giving thanks to
God for the unspeakable gift ; bow down and say :

Holy, holy, holy, Lord God
of hosts !

Heaven and earth are full
of thy glory.
Hosanna in the highest !
Blessed be the Saviour who
is coming to us in the name of
the Lord who sends him.

Hosanna be to him in the
highest 1

After these words commences the Canon, that
mysterious prayer, in the midst of which heaven
bows down to earth, and God descends unto us.
The voice of the priest is no longer heard ; yea,
even at the altar all is silence. It was thus, says
the Book of Wisdom, ' in the quiet of silence, and
while the night was in the midst of her course,
that the almighty Word came down from His royal
throne.' 1 Let a profound respect stay all distrac-
tions, and keep our senses in submission to the
soul. Let us respectfully fix our eyes on what the
priest does in the holy place.

* Wisd. xviii. 14, 15.

Digitized by

Google

THE CANON OF THE MASS

In this mysterious colloquy with the great God of
heaven and earth, the first prayer of the sacrificing
priest is for the Catholic Church, his and our
mother.

Te igitur, clementissime
Pater, per Jeemm Christum
Filium tuum Dominum no-
strum, supplices rogamus ac
petimus, uti accepta habeas,
et benedicas hsec dona, hsec
munera, hsec sancta sacri-
ficia illibata ; in primis quae
tibi offerimus pro Ecclesia
tua sancta Catholica ; quam
pacificare, custodire, adu-
nare, et regere digneris toto
orbe terrarum, una cum fa-
mulo tuo Papa nostro N. et
antistite nostro N., et omni-
bus orthodoxis, atque catho-
lic© et apostolicee fidei cul-
toribus.

O God, who manifestest
thyself unto us by means of
the mysteries which thou hast
entrusted to thy holy Church,
our mother; we beseech thee,
by the merits of this sacrifice,
that thou wouldst remove all
those hindrances which oppose
her during her pilgrimage in
this world. Give her peace
and unity. Do thou thyself
guide our holy father the
Pope, thy vicar on earth.
Direct thou our Bishop, who
is our sacred link of unity;
and watch over all the ortho-
dox children of the Catholic
apostolic Roman Church.

Here pray, together with the priest, for those
whose interests should be dearest to you.

Memento, Domine, famu-
lorum famularumque tua-
rum N. et N., et omnium
circumstantium, quorum
tibi fides cognita est, et nota
devotio : pro quibus tibi offe-
rimus, vel qui tibi offerunt
hoc sacrificium laudis pro se
suisque omnibus, pro re-
demptione animarum sua-
rum, pro spe salutis et in-
columitatis suae ; tibique
reddunt vota sua seterno
Deo vivo et vero.

Here let us commemorate the saints : they are
that portion of the Body of our Lord Jesus Christ
which is called the Church triumphant.

Permit me, O God, to inter-
cede with thee for special bless-
ings upon those for whom
thou knowest that I have a
special obligation to pray : ° ° °
Apply to them the fruits of
this divine sacrifice, which is
offered unto thee in the name
of all mankind. Visit them by
thy grace, pardon them their
sins, grant them the blessings
of this present life and of that
which is eternal.

Digitized by

Google

TIME AFTER PENTECOST

But the offering of this
sacrifice, O my God, does not
unite us with those only of
our brethren who are still in
this transient life of trial : it
brings us closer to those also
who are already in possession
of heaven. Therefore it is
that we wish to honour by it
the memory of the glorious
and ever Virgin Mary, of
whom Jesus was born to us ;
of the apostles, confessors,
virgins, and of all the saints ;
that they may assist us, by
their powerful intercession, to
be worthy of this thy visit,
and of contemplating thee, as
they themselves now do, in the
mansion of thy glory.

Communicantes, et me-
moriam venerantes, in pri-
mis gloriosae semper Virgi-
nis Mariae, Genitricis Dei et
Domini nostri Jesu Christi :
sed et beatorum apostolo-
rum ac martyrum tuorum,
Petri et PauU, Andreae, Ja-
cobi, Joannis, Thomae, Ja-
cobi, Philippi, Bartholomaei,
Matthaei, Simonis et Thad-
daei: Lini, Cleti, demen-
tis, Xysti, Cornelii, Cypria-
ni, Laurentii, Chrysogoni,
Joannis et Pauli, Cosmse et
Damiani, et omnium san-
ctorum tuorum : quorum me-
ntis precibusque concedas,
ut in omnibus protectionis
tuae muniamur auxilio. Per
eumdem Christum Domi-
num nostrum. Amen.

The priest, who up to this time has been praying
with his hands extended, now joins them, and holds
them over the bread and wine, as the high priest
of the old Law was wont to do over the figurative
victim ; he thus expresses his intention of bringing
these gifts more closely under the notice of the
divine Majesty, and of marking them as the material
offering whereby we profess our dependence, and
which, in a few instants, is to yield its place to the
living Host, upon whom are laid all our iniquities.

Hanc igitur oblationem
servitutis nostrae, sed et
cunctae familiae tuae, quae-
sumus, Domine, ut placatus
accipias : diesque nostros in
tua pace disponas, atque
ab aeterna damnatione nos
eripi, et in electorum tuo-
rum jubeas grege nume-
rari. Per Christum Domi-
num nostrum. Amen.

Vouchsafe, O God, to accept
the offering which this thine
assembled family presents to
thee as the homage of its most
happy servitude. In return,
give us peace, save us from
thy wrath, and number us
among thine elect, through
Him who is coming to us, —
thy Son, our Saviour 1

Yea, Lord, this is the mo-

Digitized by

Google

THE CANON OF THE MASS

Quam oblationem tu ment when this bread is to
Deus in omnibus, qusesu- become his sacred Body, which
mus, benedictam, adscri- is our food ; and this wine is
ptam, ratam, rationabilem, to be changed into his Blood,
acceptabilemque facere di- which is our drink. Ah ! delay
gneris; ut nobis Corpus no longer, but bring us into
et Sanguis fiat dilectissimi the presence of this divine
Filii tui Domini nostri Son, our Saviour I
Jesu Christi.

And here the priest ceases to act as man ; he
now becomes more than a mere minister of the
Church. His word becomes that of Jesus Christ,
with its power and efficacy. Prostrate yourself in
profound adoration, for the Emmanuel, that is,
' God with us,' is coming upon our altar.

Qui pridie quam patere-
tur, accepit panem in san-
ctas ac venerabiles manus
suas : et elevatis oculis in
ccelum, ad te Deum Patrem
suum omnipotentem, tibi
gratias agens, benedixit,
fregit, deditque discipulis
suis, dicens: Accipite, et
manducate ex hoc omnes.
Hoc est bnim Corpus

MBUM.

What, O God of heaven and
earth, my Jesus, the long-ex-
pected Messias ! what else can
I do, at this solemn moment,
but adore thee in silence, as
my sovereign master, and
open to thee my whole heart,
as to its dearest king ? Come,
then, O Lord Jesus, come !

The divine Lamb is now lying on our altar !
Glory and love be to Him for ever ! But He is
come that He may be immolated. Hence the priest,
who is the minister of the designs of the Most High,
immediately pronounces over the chalice the sacred
words which follow, which will produce the great
mystical immolation, by the separation of the
victim's Body and Blood. After those words, the
substances of both bread and wine have ceased to
exist ; the species alone are left, veiling, as it were,
the Body and Blood of our Redeemer, lest fear
should keep us from a mystery, which God gives
us for the very purpose of infusing confidence into

Digitized by

TIME AFTER PENTECOST

our hearts. While the priest is pronouncing those
words, let us associate ourselves to the angels, who
tremblingly gaze upon this deepest wonder.

O precious Blood ! thou price
of my salvation t I adore thee 1
Wash away my sins, and make
me whiter than snow. O Lamb
ever slain, yet ever living, thou
comest to take away the sins
of the world 1 Come, also, and
reign in me by thy power, and
by thy love.

Simili modo postquam
coenatum est, accipiens et
hunc prseclarum calicem in
sanctas ac venerabiles ma-
nus suas: item tibi gratias
agens, benedixit, deditque
discipulis suis dicens : Acci-
pite et bibite ex eo omnes.

HlC EST ENIM CALIX SAN-
GUINIS MEI, NOVI ET JETER-
NI TBSTAMENTI : MYSTE-
RIUM FIDEi: QUI PRO VOBIS
ET PRO MULTIS EFFUNDE-
TUR IN REMISSIONEM

peccatorum. Hsec quoties-
cumque feceritis, in mei
memoriam facietis.

The priest is now face to face with God. He
again raises his hands towards heaven, and tells
our heavenly Father that the oblation now on the
altar is no longer an earthly material offering, but
the Body and Blood, the whole Person, of His
divine Son.

Father of infinite holiness I
the Host so long expected is
here before thee. Behold this
thine eternal Son, who suffered
a bitter Passion, rose again
with glory from the grave,
and ascended triumphantly
into heaven. He is thy Son ;
but he is also our Host, Host
pure and spotless, our meat
and drink of everlasting life.

Unde et memores, Domi-
ne, nos servi tui, sed et
plebs tua sancta, ejusdem
Christi Filii tui Domini no-
stri tarn beat© Passionis, nec-
non et ab inferis Resurre-
ctionis, sed et in coelos glo-
riossB Ascensionis : offeri-
mus prseclarae Majestati tuee
de tuis donis ac datis, Ho-
stiam pur am, Hostiam san-
ctam, Hostiam immacula-
tam : Panem sanctum vitse
eeternae, et Calicem salutis
perpetuae.

Supra quae propitio ac se-
reno vultu respicere digne-

Heretofore thou acceptedst
the sacrifice of the innocent

Digitized by

Google

THE CANON OF THE MASS

ris : et accepta habere, sicuti
accepta habere dignatus es
munera pueri tui justi Abel,
et sacrifioium patriarch©
nostri Abrahse, et quod tibi
obtulit summus sacerdos
tuus Melchisedech, sanctum
sacrificium, immaculatam
Hostiam.

lambs offered unto thee by
Abel, and the sacrifice which
Abraham made thee of his
son Isaac, who, though immo-
lated, yet lived ; and, lastly,
the sacrifice which Melchise-
dech presented to thee, of bread
and wine. Receive our sacri-
fice, which surpasses all those
others : it is the Lamb, of
whom all others could be but
figures ; it is the undying vic-
tim ; it is the Body of thy Son,
who is the bread of life, and
his Blood, which, whilst a
drink of immortality for us, is
a tribute adequate to thy
glory.

The priest bows down to the altar, and kisses it
as the throne of love, on which is seated the
Saviour of men.

But, O God of infinite
power 1 these sacred gifts are
not only on this altar here
below; they are also on that
sublime altar in heaven, which
is before the throne of thy
divine Majesty. These two
altars are one and the same,
on which is accomplished the
great mystery of thy glory and
our salvation. Vouchsafe to
make us partakers of the Body
and Blood of the august vic-
tim, from whom flow every
grace and blessing.

Nor is the moment less favourable for our making
supplication for the Church suffering. Let us,
therefore, ask the divine liberator who has come
down among us that He mercifully visit, by a ray
of His consoling light, the dark abode of purgatory ;
and permit His Blood to flow, as a stream of

5—2

Supplices te rogamus,
omnipotens Deus, jube hrec
perferri per manus sancti
Angeli tui in sublime altare
tuum, in conspectu divinae
Majestatis tuse: ut quot-
quot ex hacvaltaris partici-
patione, sacrosanctum Filii
tui Corpus et Sanguinem
sumpserimus, omni bene-
dictione ccelesti et gratia
repleamur. Per eumdem
Christum Dominum no-
strum. Amen.

Digitized by

Google

TIME AFTER PENTECOST

mercy's dew, from this our altar, and refresh the
panting captives there. Let us pray expressly for
those among them who have a claim upon our
suffrages.

Dear Jesus ! let the happi-
ness of this thy visit extend
to every portion of thy Church.
Thy face gladdens the elect in
the holy city ; even our mortal
eyes can see thee beneath the
veil of our delighted faith ;
ah! hide not thyself from
those brethren of ours who
are imprisoned in the abode of
expiation. Be thou refresh-
ment to them in their flames,
light in their darkness, and
peace in their agonies of tor-
ment.

This duty of charity fulfilled, let us pray for our-
selves, sinners, alas! who profit so little by the
visit which our Saviour pays us. Let us, together
with the priest, strike our breast, saying :

Memento etiam, Domine,
famulorum famularumque
tuarum N. et N., qui nos
prsecesserunt cum signo
fidei, et dormiunt in somno
pacis. Ipsis, Domine. et
omnibus in Christo quies-
centibus, locum refrigerii,
lucis et pacis, ut indulgeas,
deprecamur. Per eumdem
Christum Dominum no-
strum. Amen.

Nobis quoque peccatori-
bus famulis tuis, de multi-
tudine miserationum tua-
rum sperantibus, partem
aliquam et societatem do-
nare digneris cum tuis San-
ctis apostolis et martyribus ;
cum Joanne, Stephano,
Mathia, Barnaba, Ignatio,
Alexandre Marcellino, Pe-
tro, Felicitate, Perpetua,
Agatha, Lucia, Agnete, Cse-
cilia, Anastasia, et omnibus
Sanctis tuis ; intra quorum
nos consortium, non esti-
mator meriti, sed veniae,
quaesumus, largitor admit-
te : per Christum Dominum
nostrum. Per quern heec

Alasl we are poor sinners,
0 God of all sanctity ! yet do
we hope that thine infinite
mercy will grant us to share
thy kingdom ; not, indeed, by
reason of our works, which
deserve little else than punish-
ment, but because of the
merits of this sacrifice, which
we are offering unto thee.
Remember, too, the merits of
thy holy apostles, of thy holy
martyrs, of thy holy virgins,
and of all thy saints. Grant
us, by their intercession, grace
in this world, and glory eter-
nal in the next : which we ask
of thee, in the name of our
Lord Jesus Christ, thy Son.

Digitized by

Google

THE CANON OF THE MASS

omnia, Domine, semper It is by him thou bestowest

bona creas, sanctificas, vi- upon us thy blessings of life

vificas, benedicis, et prae- and sanctification ; and by

stas nobis ; per ipsum, et him also, with him, and in

cum ipso, et in ipso, est tibi him, in the unity of the Holy

Deo Patri omnipotenti, in Ghost, may honour and glory

unitate Spiritus Sancti, om- be to thee !
nis honor et gloria.

While saying the last of these words, the priest
has taken up the sacred Host, which was upon the
altar ; he has held it over the chalice, thus re-
uniting the Body and Blood of the divine victim,
in order to show that He is now immortal. Then
raising up both chalice and Host, he offers to God
the noblest and most perfect homage which the
divine Majesty could receive.

This sublime and mysterious rite ends the Canon.
The silence of the mysteries is interrupted. The
priest concludes his long prayers, by saying aloud,
and so giving the faithful the opportunity of expres-
sing their desire that his supplications be granted :

Per omnia ssecula saeculo- For ever and ever 1

Answer him with faith, and in a sentiment of
union with your holy mother the Church :

It is time now to recite the prayer taught us by
our Saviour Himself. Let it ascend to heaven
together with the sacrifice of the Body and Blood
of Jesus Christ. How could it be otherwise than
heard, when He Himself who drew it up for us is
in our very hands now while we say it. As this
prayer belongs in common to all God's children, the

rum.

Amen.

TIME AFTER PENTECOST

priest recites it aloud, and begins by inviting us all
to join in it ; he says :

OBEMUS LET US PRAY

Praeceptis salutaribus Having been taught by a
moniti, et divina institu- saving precept, and following
tione formati, audemus the form given us by divine
dicere : instruction, we thus presume

to speak :

THE LORD'S PRAYER

Pater noster, qui es in
ccelis : sanctificetur nomen
tuum : adveniat regnum
tuum : fiat voluntas tua,
sicut in coelo et in terra.
Panem nostrum quotidia-
num da nobis hodie : et di-
mitte nobis debita nostra,
sicut et nos dimittimus de-
bitoribus nostris : et ne nos
inducas in tentationem ;

Our Father, who art in
heaven, hallowed be thy name ;
thy kingdom come ; thy will
be done on earth as it is in
heaven. Give us this day
our daily bread ; and forgive
us our trespasses, as we for-
give them that trespass against
us; and lead us not into temp-
tation ;

Let us answer with a deep feeling of our misery :

Sed libera nos a malo. But deliver us from evil.

The priest falls once more into the silence of the
holy mysteries. His first word is an affectionate
Amen to your last petition — deliver us from evil — on
which he forms his own next prayer ; and could
he pray for anything more needed ? Evil surrounds
us everywhere ; and the Lamb on our altar has
been sent to expiate it, and deliver us from it.

Libera nos, qusesumus, How many, 0 Lord, are the

Domine, ab omnibus malis, evils which beset us ! Evils

preeteritis, prsesentibus et past, which are the wounds

futuris : et intercedente bea- left on the soul by her sins,

ta et gloriosa semper Virgi- and which strengthen her

ne Dei Genitrice Maria, cum wicked propensities. Evils pre-

beatis apostolis tuis Petro sent — that is, the sins now, at

et Paulo, atque Andrea, et this very time, upon our soul ;

omnibus Sanctis, da propi- the weakness of this poor soul,

Digitized by

THE ORDINABY OF THE MASS

tins pacem in diebus no-
stris : ut ope misericordi©
tuse adjuti, et a peccato
simus semper liberi, et ab
omni perturbatione securi
Per eumdem Dominum
nostrum Jesum Christum
Filium tuum, qui tecum
vivit et regnat in unitate
Spiritus sancti Deus.

and the temptations which mo-
lest her. There are, also, future
evils — that is, the chastisement
which our sins deserve from
the hand of thy justice. In
presence of this Host of our
salvation, we beseech thee, O
Lord, to deliver us from all
these evils, and to accept in
our favour the intercession of
Mary the Mother of Jesus, of
thy holy apostles Peter and
Paul and Andrew : liberate
us, break our chains, give us
peace, through Jesus Christ,
thy Son, who with thee, liveth
and reigneth God.

The priest is anxious to announce the peace,
which he has asked and obtained ; he therefore
finishes his prayer aloud, saying :

Per omnia saecula seeculo-
rum.

B. Amen.

Then he says :

* Pax Domini sit semper
vobiscum.

World without end.
B. Amen.

May the peace of our Lord
•be ever with you.

To this paternal wish reply :

B. Et cum spiritu tuo. B. And with thy spirit.

The mystery is drawing to a close ; God is about
to be united with man", and man with God, by
means of Communion. But first an imposing and
sublime rite takes place at the altar. So far, the
priest has announced the death of Jesus ; it is time
to proclaim His resurrection. To this end,- he
reverently breaks the sacred Host; and having
divided it into three parts, he puts one into the
chalice, thus reuniting the Body and Blood of the
immortal victim. Do you adore, and say :

Digitized by

Google

TIME AFTER PENTECOST

Haec commixtio et conse- Glory be to thee, O Saviour
cratio Corporis et Sanguinis of the world ! who didst in
Domini nostri Jesu Christi, thy Passion permit thy precious
fiat accipientibus nobis in Blood to be separated from thy
vitam seternam. Amen. sacred Body, afterwards uniting

them again together by thy

divine power !

Offer now your prayer to the ever-living Lamb,
whom St. John saw on the altar of heaven, ' stand-
ing though slain V say to this your Lord and King,
who has taken upon Himself all our iniquities, in
order to wash them away by His Blood :

Agnus Dei, qui tollis Lamb of God, who takest

peccata mundi, miserere away the sins of the world,

nobis. have mercy on us 1

Agnus Dei, qui tollis Lamb of God, who takest

peccata mundi, miserere away the sins of the world,

nobis. have mercy on us 1

Agnus Dei, qui tollis Lamb of God, who takest

peccata mundi, dona nobis away the sins of the world,

pacem. give us peace !

Peace is the grand object of our Saviour's coming
into the world : he is the ' Prince of peace.'2 The
divine sacrament of the Eucharist ought therefore
to be the mystery of peace, and the bond of
Catholic unity ; for, as the apostle says, ' all we
who partake of one bread, are all one bread and one
body.'3 It is on this account that the priest, now
that he is on the point of receiving in Communion
the sacred Host, prays that fraternal peace may be
preserved in the Church, and more especially in
this portion of it which is assembled around the
altar. Pray with him, and for the same blessing.

Domine Jesu Christe, qui Lord Jesus Christ, who

dixisti apostolis tuis : Pa- saidst to thine apostles, * My

cem relinquo vobis : pacem peace I leave with you, my

meam do vobis : ne respi- peace I give unto you : regard

cias peccata mea, sed fidem not my sins, but the faith of

Ecclesise tuse : eamque se- thy Church, and grant her

1 Apoc. v. 6. 2 Isa. ix. 6. 3 1 Cor. x. 17.

Digitized by

THE ORDINARY OF THE MASS

cundum voluntatem tuam
pacificare et coadunare di-
gneris. Qui vivis et regnas
Deus, per omnia ssecula sse-
culorum. Amen.

that peace and unity which is
according to thy will. Who
livest and reignest God, for
ever and ever. Amen.

If it be a High Mass, the priest here gives the
kiss of j>eace to the deacon, who gives it to the sub-
deacon, and he to the choir. During this ceremony,
you should excite within yourself feelings of Christian
charity, and pardon your enemies, if you have any.
Then continue to pray with the priest :

Domine Jesu Christe, Fili
Dei vivi, qui ex voluntate
Patris, cooperante Spiritu
sancto, per mortem tuam
mundum vivificasti : libera
me per hoc sacrosanctum
Corpus, et Sanguinem tuum,
ab omnibus iniquitatibus
meis, et universis malis, et
fac me tuis semper inhserere
mandatis, et a te nunquam
separari permittas. Qui
cum eodem Deo Patre et
Spiritu sancto vivis et regnas,
Deus, in seecula sseculorum.
Amen.

Lord Jesus Christ, Son of
the living God, who according
to the will of the Father,
through the co-operation of
the Holy Ghost, hast, by thy
death, given life to the world ;
deliver me, by this thy most
sacred Body and Blood, from
all mine iniquities, and from
all evils ; and make me always
adhere to thy commandments,
and never suffer me to be
separated from thee, who, with
the same God the Father and
the Holy Ghost, livest and
reignest God for ever and
ever. Amen.

If you are going to Communion at this Mass, say
the following prayer; otherwise, prepare yourself
for a spiritual Communion :

Let not the participation of
thy Body, O Lord Jesus Christ,
which I, though unworthy,
presume to receive, turn to my

i'udgment and condemnation;
>ut through thy mercy, may
it be a safeguard and remedy
both to my soul and body.
Who, with God the Father, in
the unity of the Holy Ghost,

Perceptio Corporis tui,
Domine Jesu Christe, quod
ego indignus sumere prse-
sumo, non mihi proveniat
in judicium et condemna-
tion em : sed pro tua pietate
prosit mihi ad tutamentum
mentis et corporis, et ad
medelam percipiendam.
Qui vivis et regnas cum Deo

Digitized by

Google

TIME AFTER PENTECOST

Patre, in unitate Spiritus livest and reignest God for
sancti, Deus, per omnia ever and ever. Amen,
ssecula sseculorum. Amen.

When the priest takes the Host into his hands,
in order to receive it in Communion, say :

Panem ccelestem acci- Come, my dear Jesus, come 1
piam, et nomen Domini
invocabo.

When he strikes his breast, confessing his un-
worthiness, say thrice with him these words, and
in the same dispositions as the centurion of the
Gospel, who first used them :

Domine, non sum dignus Lord 1 I am not worthy that

ut intres sub tectum meum : thou enter under my roof ; say

sed tantum die verbo, et it only with one word of thine,

sanabitur anima mea. and my soul shall be healed.

While the priest is receiving the sacred Host, if
you also are to communicate, profoundly adore your
God, who is ready to take up His abode within you ;
and again say to Him with the bride : ' Come, Lord
Jesus!'1

But should you not intend to receive sacrament-
ally, make here a spiritual Communion. Adore
Jesus Christ, who thus visits your soul by His
grace, and say to Him :

Corpus Domini nostri I give thee, 0 Jesus, this

Jesu Christi custodiat ani- heart of mine, that thou mayst

mam meam in vitam seter- dwell in it, and do with me

nam. Amen. what thou wilt.

Then the priest takes the chalice in thanksgiving,
and says :

Quid retribuam Domino What return shall I make to
pro omnibus quae retribuit the Lord for all he hath given
mihi ? Calicem salutaris to me ? I will take the chalice
accipiam, et nomen Domini of salvation, and will call upon

Apoc. xxii. 20

THE ORDINARY OP THE MASS

invocabo. Laudans invoca- the name of the Lord. Prais-
bo Dominum, et ab inimiois ing, I will call upon the Lord,
meis salvus ero. and I shall be saved from mine

enemies.

But if you are to make a sacramental Com-
munion, you should, at this moment of the priest's
receiving the precious Blood, again adore the God
who is coming to you, and keep to your prayer :
' Come, Lord Jesus, come !'

If you are going to communicate only spiritually,
again adore your divine master, and say to Him :

Sanguis Domini nostri I unite myself to thee, my

Jera Christi custodiat ani- beloved Jesus! do thou unite

mam meam in vitam seter- thyself to me ; and never let us

nam. Amen. be separated I

It is here that you must approach to the altar, if
you are going to Communion. The dispositions
suitable for holy Communion, during the Time
after Pentecost, are given in the next chapter.

The Communion being finished, and while the
priest is purifying the chalice the first time, say :

Quod ore sumpsimus, Do- Thou hast visited me, O God,
mine, pura mente capiamus ; in these days of my pilgrim -
et de munere temporali fiat age ; give me grace to treasure
nobis remedium sempiter- up the fruits of this visit, and
num. to make it tell upon my eter-

nity.

While the priest is purifying the chalice the
second time, say :

Corpus tuum, Domine,
quod sumpsi, et Sanguis,
quern potavi, adhaereat vis-
ceribus meis: et prsesta ut
in me non remaneat scele-
rum macula quern pura et
sancta refecerunt Sacra -
menta. Qui vivis et regnas
in saecula sseculorum. Amen.

Be thou for ever blessed, 0
my Saviour, for having ad-
mitted me to the sacred mys-
tery of thy Body and Blood.
May my heart and senses pre-
serve, by thy grace, the purity
thou hast imparted to them,
and may I be thus rendered
less unworthy of thy divine
visit.

Digitized by

TIME AFTER PENTECOST

The priest, having read the anthem, called the
Communion, which is the first part of his thanks-
giving for the favour just received from God,
whereby He has renewed His divine presence
among us, turns to the people, greeting them with
the usual salutation ; and then recites the prayers,
called the Postcommunion, which are the continua-
tion of the thanksgiving. You will join him here
also, and thank God for the unspeakable gift He
has just lavished upon you, of admitting you to
the celebration and participation of mysteries so
divine.

As soon as these prayers have been recited, the
priest turns again to the people ; and, full of joy at
the immense favour he and they have been re-
ceiving, he says :

Dominus vobiscum. The Lord be with you.

Answer him :

Et cum spiritu tuo. Aud with thy spirit.

The deacon, or (if it be not a High Mass) the
priest himself, then says :

Ite Missa est. Go, the Mass is finished.

B. Deo gratias. B. Thanks be to God.

The priest makes a last prayer before giving you
his blessing ; pray with him :

Placeat tibi, sancta Trini- Eternal thanks be to thee,

tas, obsequium servitutis O adorable Trinity, for the

mese, et prsesta ut sacrifi- mercy thou hast shown to

cium, quod oculis tuae Ma- me in permitting me to assist

jestatis indignus obtuli, tibi at this divine sacrifice. Pardon

sit accept abile, mihique, et me the negligence and coldness

omnibus pro quibus illud wherewith I have received so

obtuli, sit, te miserante, great a favour ; and deign to

propitiabile. Per Christum confirm the blessing which thy

Dominum nostrum. Amen, minister is about to give me in

thy name.

Digitized by

Google

THE ORDINARY OP THE MASS

The priest raises his hand, and blesses you thus :

Benedicat vos onmipotens May the almighty God,

Deus, Pater, et Filius, et Father, Son, and Holy Ghost,

Spiritus Sanctus. bless you !

B. Amen. B. Amen.

He then concludes the Mass, by reading the first
fourteen verses of the Gospel according to St. John,
which tell us of the eternity of the Word, and of
the mercy which led Him to take upon Himself our
flesh, and to dwell among us. Pray that you may
be of the number of those who received Him, when
He came unto His own people, and who, thereby,
were made sons of God.

V. Dominus vobiscum.
B. Et cum spiritu tuo.

V. The Lord be with you.
JR. And with thy spirit.

THE LAST GOSPEL

Initium sancti Evangelii
secundum Joannem.

Caput J.

In principio erat Verbum,
et Verbum erat apud Deum
et Deus erat Verbum. Hoc
erat in principio apud Deum.
Omnia per ipsum facta sunt ;
et sine ipso factum est nihil.
Quod factum est, in ipso
vita erat, et vita erat lux
hominum, et lux in tenebris
lucet, et tenebrse earn non
comprehenderunt. Fuit
homo missus a Deo, cui
nomen erat Joannes. Hie
venit in testimonium, ut
testimonium perhiberet de
lumine, ut omnes crederent
per ilium. Non erat ille
lux, sed ut testimonium per-
hiberet de lumine. Erat lux
vera, quae illuminat omnem
hominem venientem in nunc

The beginning of the holy
Gospel according to John.

Chapter I.

In the beginning was the
Word, and the Word was with
God, and the Word was God.
The same was in the beginning
with God. All things were
made by him, and without him
was made nothing that was
made. In him was life, and
the life was the light of men :
and the light shineth in the
darkness, and the darkness did
not comprehend it. There was
a man sent from God, whose
name was John. This man
came for a witness, to give
testimony of the light, that all
men might believe through
him. He was not the light,
but was to give testimony of
the light. That was the true
light which enlighteneth every

Digitized by Google

TIME AFTER PENTECOST

mundum. In mundo erat,
et mundus per ipsum factus
est, et mundus eum non
cognovit. In propria venit,
et sui eum non receperunt.
Quotquot autem receperunt
eum, .dedit eis potestatem
filios Dei fieri, his qui cre-
dunt in nomine ejus : qui
non ex sanguinibus, neque
ex voluntate carnis, neque
ex voluntate viri, sed ex
Deo nati sunt. Et Verbum
caro factum est, et hahi-
tavit in nobis: et vidimus
gloriam ejus, gloriam quasi
Unigeniti a Patre, plenum
gratise et veritatis.

B. Deogratias.

man that cometh into this
world. He was in the world,
and the world was made by
him, and the world knew him
not. He came unto his own,
and his own received him not.
But as many as received him,
to them he gave power to be
made the sons of God ; to them
that believe in his name, who
are born, not of blood, nor of
the will of the flesh, nor of the
will of man, but of God. And
the Word was made flesh,
and dwelt among us; and we
saw his glory, as it were the
glory of the Only-Begotten of
the Father, full of grace and
truth.
B. Thanks be to God.

CHAPTEE THE SIXTH

ON HOLY COMMUNION DURING THE TIME AFTER
PENTECOST

If, in the early stages of the liturgical year, in
Advent, at Christmas, and during the periods of Sep-
tuagesima and Lent, when there was question of
nothing beyond a preparation for the divine
mysteries which wrought our salvation — if, in the
name of holy Church, we then invited the faithful
to have recourse to the sacrament of our Lord's
Body, as being the heavenly nourishment that
would support them in the glorious career on which
they had entered, now that the work is done, that
they have risen again with their Bedeemer, that they
have followed Him, by their desires and their hopes,
even to the very summit of heaven — now that the
Holy Ghost has come down upon this earth, that
He might complete within them the work of their

Digitized by

HOLY COMMUNION

union with God, surely, nothing could profit them
more than that they nourish themselves, and even
more frequently than before, with the Bread of
life, which came from heaven, that He might give
life to the world.1

From our first entrance into the new season,
which we are now passing through, holy Church has,
by the great feast of Coi-pus Christi, brought us
face to face with the august mystery, which is both
the sacrifice whereby God receives the honour due
to Him, and the sacrament containing within itself
the nourishment of our souls. We have now a
clearer understanding of the unspeakable gift which
our Saviour vouchsafed to bestow upon us the
night before his Passion. We now see more plainly
the nature and greatness of the homage which
earth gives to its Creator, by the ceaseless offering
of the holy sacrifice of the Mass. We now know,
so much better than formerly, what that deifying
relation is which is made to exist between God and
the soul by means of the participation of the
sacred Host. The Holy Ghost has shed His light
upon all these truths ; He has opened out to us the
very depths of the mystery shown to us from the
outset — the mystery, that is, of the Emmanuel, or
God with us. Now that we are so fully initiated
into the whole of God's work, we understand better
that great text of the Gospel which says: 'The
Word was made Flesh, and dwelt among us.'2 We
grasp the meaning more completely ; we can give it
a more literal, and equally faithful, translation, and
say : 1 The Word was made Flesh, and took up His
dwelling within us.'

All this has increased in the Christian the desire
of assisting at the holy sacrifice. He says to him-
self, as did the patriarch of old : ' " Truly, the Lord
is in this place, and I knew it not " ; 8 my faith was

1 St. John vi. 41, 52. 2 Ibid., i. 14. 8 Gen. xxviii. 16.

Digitized by

TIME AFTER PENTECOST

sound, but I did not perceive, as I do now, the
immensity of what our Lord did at His last Supper.'
In the same way, having now a clearer knowledge
of the union, which is brought about even in this
present world, between God and the soul that is
nourished with the living Bread, whereby that soul
is transformed into its Creator, the Christian longs
more ardently than ever for the enjoyment of that
Lord who, even during this mortal life, gives us, by
means of the eucharistic Bread, not only a fore-
taste, but the very reality, of that which awaits us
in heaven. We may truly assert that the keeping
up of that state which we have already described
in the third chapter, and which is the state both of
the Church herself and of the faithful soul during
this period of the liturgical year, is the joint work
of the Holy Ghost who abides within us and of the
eucharistic gift, in which the Son of God ceases
not to act for the preservation, increase, and de-
velopment of the divine life which He came to
bring us, and of which He thus speaks : ' I am come
that they may have life, and may have it more
abundantly.'1

We will here, as in the preceding volumes, give
acts which may serve as preparation for holy Com-
munion during this season of the year. There are
souls that feel the want of some such assistance as
this ; and, for the same reason, we will add a form
of thanksgiving for after Communion.

BEFORE COMMUNION
ACT OF FAITH

Now that I am about to unite myself to thee in the
mystery of thy love, I must first profess that I believe it to
be truly thyself, O my God — thy Body, thy Soul, thy Divinity,

1 St. John x. 10.

Digitized by

BEFORE COMMUNION

that thou art going to give me. The first duty thou askest
of me, now that thou art coming to me, is the act of my
faith in this deep mystery. I make it; and my understanding
is happy at thus bowing itself down before thy sovereign
word. Thou, O Jesus, art the truth ; and when presenting
to thy disciples the bread changed into thy Body, thou saidst
to them : ' This is my Body !' I believe thy word ; I adore
* the living Bread, come down from heaven to give life to the
world.' The grace of the Holy Ghost, whom thou hast sent
me, enables me to relish this marvel of thy all-powerful love.
This love of thine was not satisfied with uniting thee to the
human nature, which thou assumedst in Mary's womb ; it
would, moreover, prepare for each one of us, by means of the
heavenly food of thy sacred Flesh, a real and mysterious
union with thee, which none but thou could have planned,
none but thou could have achieved. For its accomplishment
thou first demandedst, as thou hadst all right to do, that we
should have an unlimited confidence in the truth of thy
word. When thou wast upon the cross, thy Divinity was
veiled from view : in the sacred Host, thy very Humanity is
hid from our eyes ; but I believe, O my God, both thy
Divinity and Humanity present under the cloud which
shrouds them from all mortal sight. I have been taught by
thine apostle, 0 light inaccessible, that it is by faith alone
that we can approach thee, while we are in this present life.
I believe, then, O Lord ! but help thou mine unbelief.

Taught as I have been by thy words, O my God, I know,
and with a certainty which my reason and my senses could
never have given me, that in a few moments I shall be in
closest union with thine infinite Majesty. Thou hast said it :
' He that eateth my Flesh, abideth in me, and I in him I' My
whole being thrills at these words. I, a sinner, all marked
with the sores of my iniquities, and still fighting with
passions but half subdued — I am to abide in thee ! And thou,
that art infinite being and infinite holiness, thou art coming
to abide in me, in me who am but nothingness and sin ! At
such tidings as these, what else can I do but cry out with the
centurion of thy Gospel : ' Lord i I am not worthy that thou
shouldst enter under my roof !' And yet, I hear thee saying
also these other words : * Unless ye eat the Flesh of the Son
of Man, ye shall not have life in you.' This life I would
have, O Jesus ! And didst thou not come, didst thou not
work all thy mysteries, in order that we * might have life, and
more and more of that life ' ? I have no desire to shun it.

ACT OF HUMILITY

TIME AFTER PENTECOST

What, then, can I do, but take shelter in the depths of
humility, think of mine own vileness, be mindful of the fuel
of sin that exists within me, and acknowledge the infinite
distance there is between myself and thee, O my Redeemer
and my Judge ? I know that then thou wilt have pity on
my misery, and wilt say ' but one word, and my soul shall
be healed.' Say, I beseech thee, that word which is to com-
fort my heart. Till thou sayst it, I dare not raise up mine
eyes towards thine altar ; I can but tremble at the approach
of that moment, when a poor creature, like myself, is to be
united with its Creator, from whose eyes nought is hid, and
who judges even our justices.

Ever since that day whereon thy Spirit, 0 Lord, came
down upon us, in order that he might the more deeply
imprint upon our souls the divine mysteries thou wroughtest,
from thy merciful Incarnation to thy glorious Ascension,
thou vouchsafes!, to invite me more frequently to thy table.
And I have learned, too, since that same coming, better than
I knew before, how it behoves me to prepare myself with all
possible diligence for each of thy visits. I have been re-
newing my faith, by accepting with increased ardour the
truth of thy presence in the Sacrament of the altar. As I
see thy dread Majesty advancing towards me, I have pro-
fessed, and with sincere humility, my utter nothingness, for
I have acknowledged my extreme unworthiness ; but all
tbis does not put me at rest. There is something beyond all
this : it is, that I am a sinner ; I have offended thee ; I have
rebelled against thee ; I have turned thy very benefits into
occasions of outrage against thee ; to say it in all its enor-
mity, I have caused thy death upon the cross I The Holy
Ghost, having vouchsafed to give me light, has taught me
the malice of sin ; he has given me to understand, more fully
than formerly, how detestable have been my audacity and
ingratitude. I have had revealed to me, by the grand
mysteries of the first portion of the year, how much I cost
thee on that day, whereon justice and mercy united in the
sacrifice which saved mankind. The more thou hast heaped
thy favours on me, 0 Lord, the more keenly do I feel the
injustice of my sins ; and I beseech thee to bestow on me
the signal grace, the grace which will ensure every other, of
keeping up within me the spirit of compunction and penance.
0 my God, at this hour when thou are about to give thyself
to me, I offer to thee the expression of my sorrow ; and from
my deepest soul, I say to thee those words of the publican :
* Have mercy on me, O God, for I am a sinner.'

ACT OF CONTRITION

BEFORE COMMUNION

ACT OF LOVE

And' now, 0 my Lord, permit me to turn my thoughts
upon the happiness of a soul, to whom thou givest thyself in
the Sacrament of thy love ! As to that familiarity into
which some souls might fall who approach thee reflecting
upon thine ineffable goodness alone, and not upon the great-
ness of thy majesty, oh ! I shudder at such presumption.
And yet I long to be united with thee ; and, until thou art
come into me, my soul panteth after thee. Thy mysteries
which I have been celebrating with thy Church have en-
kindled within me a fire which nothing can quench, a fire to
which thy divine Spirit delights to be ever adding heat. ' Thy
delight,' so thou hast told us, ' is to be with the children of
men '; and is it not true, also, that with such of the children
of men as know thee, thy love is the very nourishment on
which their own hearts live ? In order to maintain them in
this love which is their life, thou hast made thyself present
in the sacred Host ; thou givest them to live in thee, just as
thou livest in them, as often as they eat of this living Bread,
which hath come down from heaven. This charity, this
love, * which hath been poured forth into our hearts by the
Holy Ghost,1 is nourished at thy holy table, 0 Lord ! and
there is it increased ; for it, is in the divine Sacrament, which
thou institutedst the night before thy Passion, that we are
united to thee. Love tends to be united with the object it
loves ; therefore do I, in spite of the conviction of my un-
worthiness, long for the blissful moment of thy coming into
me. Everything that thou hast done, my Lord, has been
done to make me love thee ! Thou hast loved me first ; who
will blame me, that my heart hungers for thee ? Thou hadst
pity one day on the people who had followed thee' into the
desert. * I have compassion/ thou saidst, ' on this multitude,'
and then, straightway, thou gavest them to eat as much as
they would. Ah 1 Lord, my poor ( heart and flesh long after
thee '; and thou alone canst satisfy the hunger which gnaws
me, for thou art the sovereign Good, thou art true life ; and
it was that I might enjoy that sovereign Good, and live that
heavenly life, that thou createdst me. There was a time
when this heart of mine was dull ; darkness was upon me,
and I could not see the light : but now that thy mysteries
have enlightened and regenerated me, I sigh after thee with
all the earnestness of my soul. Come, then, Lord Jesus I
Withhold thyself no longer from my soul, that awaits thy
visit I

6—2

TIME AFTER PENTECOST

AFTER COMMUNION

ACT OF ADORATION

Thy presence within me, O Lord, is joy and sweetness to
me ; and yet, before indulging in the delight it brings, I feel
impelled to prostrate my entire being before thy sovereign
Majesty. I must, I will, first adore thee, for thou art the
great God of heaven and earth. Thou standest in no need
of me, and yet thou comest down to this my nothingness.
Where, then, shall I begin, if it be not in humbling myself
profoundly before thee, and acknowledging that thou art
Lord, the only-begotten and consubstantial Son of the
Father ; that thou art he by whom all things were made,
the eternal, the infinite, and the supreme Judge of the living
and the dead. Thy Seraphim, who see thee in thy unveiled
majesty, and drink their fill of everlasting happiness from
thy divine essence, these glorious spirits, as thy prophet tells
us, cover their faces with their wings ; they tremble before
thee, as the Church tells us; and yet, whilst trembling in
thy presence, their love is as ardent and as tender as though
they were nothing but love. I would follow their example,
O my God ; I would offer thee at this moment the creature's
first duty to its Creator, adoration. Thou art so nigh to me
at this happy moment that my being feels renovated and
almost lost in thine ; how, then, can I be otherwise than
overwhelmed by the weight of thy glory ? Yes, I do adore
thee, O Eternal, Infinite, Immense, All-powerful ! before
whom all created beings are as though they were not. I
confess before thee my own nothingness ; I acknowledge
thine absolute dominion over me, and over everything which
thy power and goodness have produced in creation. ' King of
ages ! immortal and invisible ' in thine essence ! Glory be to
thee ! Accept this first homage of a soul to which thy love
has deigned to unite thee.

There is another homage which I owe to thee, 0 my God !
It is gratitude. Thou often invitest me to partake of the
divine gift, wherewith thou, before leaving this earth, didst
enrich us. But woe to me if, because I can easily and often
have it, I value so much the less its greatness ! Wretched
familiarity, which blunts the sentiment of gratitude, and
deadens faith, and takes all ardour from love; may thy
grace, O Lord, preserve me from its vile influence. For

ACT OF THANKSGIVING

AFTER COMMUNION

thousands of years the human race was in expectation of
the favour, which thou hast just been bestowing upon me.
Abraham, the father of believers ; Moses, thy much-loved
friend ; David, the inspired chanter of thy mysteries : none
of these received thee ; and this Bread of angels has come
down from heaven for me ! Oh ! unheard of goodness of a
God incorporating himself with his creature ! Who is there
that could measure its length and breadth, or scan its height,
or fathom its depth ? These expressions of thine apostle
regarding the mystery just given to me teach me what is
the value of the wondrous gift thou hast bestowed upon
mankind. With what humble and lively gratitude, then,
should it be received! Thou hast not been deterred, either
by my nothingness or by the coldness of my feelings, or
my infidelities ; be thou blessed then, my Lord, for that out
of thy desire to give thyself to me thou hast overstepped
every limit, and removed every obstacle. I give thee thanks
for this, and for every Communion thou hast hitherto so
graciously given me. Deign to enlighten me more and more
as to the magnificence of thy gift ; deign to cherish within
me the sentiment of love ; that thus my longings for thy
visit may be increased ; that I may know how to honour, as
I ought, thy presence within me ; and that I may never dare
to approach thee out of custom, or without my conscience
assuring me that I am bringing with me the profound respect
due to thee.

Now will I rest me in thee, O my sovereign Good, that
hast come down to me and entered into me, in order to
content the desires of my heart by thy presence. A few
moments ago I was longing after thee ; and now that
longing has been satisfied. What is there on this earth that
I could now desire ? The very happiness of heaven, is it not
the possession of thee? and thou, my Lord, assurest me
that he who eats thy sacred Flesh * abide th in thee, and thou
in him.' The union, then, to which love aspires, is now
consummated. This happy moment of thy presence within
me unites thy sovereign majesty to my lowliness ; thou livest
in me, and I live in thee. Divine charity has conquered
every difficulty ; and the life which now circulates through
my being is not the life of time, but of eternity. I at once
profit of it, to assure thee, 0 Lord, that thou hast my love.
Thy presence within me lasts but a short time ; in#a few
moments there will be but the grace left by the visit thou art
now paying me. At present, I can say in all truth : ' I have

ACT OF LOVE

TIME AFTER PENTECOST

found him whom my soul loveth.' Accept, then, 0 Lord, the
homage of my heart, and all its affections. Make this heart
faithful and ardent in the love of thee ; for love is the end of
the whole law : and when thou vouchsafest to incorporate
thyself with us by means of the bread of life, thine aim is
to strengthen and increase charity within us. May this
contact with thee, O Lord, destroy that love of myself, which
hitherto has so often stifled, or at least retarded, the love
which is due to thee. Let my heart become more and more
purified; may its affections be set free from, and raised
above, created objects, and centre in the unity of thy love,
which includes all, and is enough for all.

When I thus assure thee of my love, 0 my God, I hear
within me a voice telling me that henceforth the rule of
my conduct must be thy good pleasure. Then only shall
I know that my protestations are sincere, when I give up
mine own will to follow thine in all things. Thou wilt not
only require me to keep from all sin, but thou wouldst have
me resolutely walk in the path of huinility — humility which
repels pride, thy chief enemy. Thou commandest me to
keep my senses under restraint, lest the weakness of the
flesh should get the mastery over my spirit, which is prompt
but fickle. In order to make sure of a soul that is dear to
thee, thou often sendest it trials; for thou hast said that
whosoever ambitions to follow thee, must make up his mind
to carry the cross. Thou hast warned thy disciples, that
they must be on their guard against the world and its
maxims, or that they would perish together with the world.
These are the conditions which thou layest on them that
would enlist under thy banner, dear Jesus ! Renovated as
I have been by thy precious visit, I offer myself to thee as
one quite resolved to fulfil every duty of thy service. Give
me thine aid, 0 my Lord and King ! Thy sacramental
presence, which is soon to quit me, will leave me an increase
of thy grace. Increase my faith, and my docility to the
teachings of thy holy Church, from whose hands I have just
received thee. Give me to use this world as though I did
not use it ; give me to live at once, by desire, in that abode
where I hope to enjoy thee, and without shadow or veil, for
all eternity.

0 Mary, Queen of heaven ! watch over me, thy humble
servan^ whom the blessed Son of thy chaste womb has
vouchsafed to nourish with his adorable Flesh, which he
received from thee. Present him the oblation I now make

ACT OF OBLATION

VESPERS

him of myself, in return for the unspeakable gift he has just
been bestowing upon me. Holy angels! bless and protect
this poor child of earth, who has been feasting on that very
bread, whereon you feed in heaven. All ye saints of God I
who, when in this world, did eat of the heavenly Bread of the
Christian pilgrim, pray, and obtain for me that it may keep
with me to the end of my journey through this life, and may
lead me to him, who ceases not to be the nourishment of his
elect when in glory. Amen.

CHAPTER THE SEVENTH

ON THE OFFICE OF VESPERS FOR SUNDAYS AND
FEASTS DURING THE TIME AFTER PENTECOST

The Office of Vespers, or Evensong, consists firstly
of the five following psalms. For certain feasts
some of these psalms are changed for others, which
are more appropriate to those occasions.

After the Pater and Ave have been said in secret,
the Church commences this Hour with her favour-
ite supplication :

V. Deus, in adjutorium V. Incline unto mine aid,
meum intende. O God.

E. Domine, ad adjuvan- B. 0 Lord, make haste to
dum me festina. help me.

Gloria Patri, et Filio, et Glory be to the Father, and
Spiritui sancto ; to the Son, and to the Holy

Ghost.

Siout erat in principio, et As it was in the beginning,
nunc et semper, et in ssecula is now, and ever shall be, world
sflBculorum. Amen. Alleluia, without end. Amen.

Alleluia.

Ant. Dixit Dominus. Ant. The Lord said.

The first psalm is a prophecy of the future
glories of the Messias. The Son of David shall sit
on the right hand of the heavenly Father. He is
King ; He is Priest ; He is the Son of Man, and
the Son of God. His enemies will attack Him,
but He will crush them. He will be humbled,

Digitized by

TIME AFTER PENTECOST

but this voluntary humiliation will lead Him to
highest glory.

Dixit Dominus Domino
meo : * Sede a dextris meis.

Donee ponam inimicos
tuos : * scabellum pedum
tuorum.

Virgam virtutis tuse emit-
tet Dominus ex Sion : * do-
minare in medio inimi-
corum tuorum.

Tecum principium in die
virtutis tuee in splendoribus
sanctorum: *ex utero ante
luciferum genui te.

Juravit Dominus, et non
poenitebit eum : * Tu es Sa-
cerdos in sternum secun-
dum ordinem Melchisedech.

Dominus a dextris tuis ;*
confregit in die irae suae
reges.

Judicabit in nationibus,
implebit ruinas : *conquas-
sabit capita in terra multo-
rum.

De torrente in via bibet :*
propterea exaltabit caput.

Ant. Dixit Dominus Do-
mino meo, Sede a dextris
meis.

Ant. Fidelia.

m 109

The Lord said to my Lord,
his Son : Sit thou at my right
hand, and reign with me.

Until, on the day of thy last
coming, I make thy enemies
thy footstool.

0 Christ ! the Lord, thy
Fatherr will send forth the
sceptre of thy power out of
Sion : from thence rule thou in
the midst of thy enemies.

With thee is the principality
in the day of thy strength, in
the brightness of the saints :
For the Father hath said to
thee: From the womb before
the day-star I begot thee.

The Lord hath sworn, and
he will not repent : he hath
said, speaking of thee, the
God- Man : Thou art a Priest
for ever, according to the order
of Melchisedech.

Therefore, 0 Father, the
Lord thy Son is at thy right
hand : he hath broken kings
in the day of his wrath.

He shall also judge among
nations: in that terrible com-
ing, he shall fill the ruins of
the world : he shall crush the
heads in the land of many.

He cometh now in humility;
he shall drink, in the way, of
the torrent of suffering : there-
fore, shall he lift up the head.

Ant. The Lord said to my
Lord, Sit thou at my right
hand.

Ant. Faithful.

Digitized by

In aooordanoe with the reoent decrees of our most
holy Father Pope Pius X. the antiphons at Vespers
are as follows:

1. Dixit Dominus Domino
meo: Sede a dextris meis.

2. Magna opera Domini:
exquisita in omnes volunta-
tes ejus.

3. Qui timet Dominnm,
in mandatis ejng cnpit nimis.

4. Sit nomen Domini be-
nedictum in ssecula.

5. Dens antem noster in
C03I0: omnia quaecumque
voluit, fecit.

1. The Lord said to my Lord :
Sit thou at my right hand.

2. Great are the works of
the Lord: songht out accord-
ing to all his wills.

3. He that f eareth the Lord
delighteth* exceedingly in his
commandments.

4. May the name of the
Lord be for ever blessed.

5. But our God is in heaven:
he hath done all things what-
soever he would.

At Compline, the second psalm, consisting of a
portion of Psalm zzz, is omitted.

Digitized by

Googk

VESPERS

The following psalm commemorates the mercies
of God to His people, the promised Covenant, the
Redemption, His fidelity to His word. But it also
tells us that the name of the Lord is terrible because
it is holy ; and concludes by admonishing us, that
the fear of the Lord is the beginning of wisdom.

PSALM 110

Confitebor tibi, Domine,
in toto corde meo : * in con-
silio justorum et congrega-
tione.

Magna opera Domini: *
exquisita in omnes volun-
tates ejus.

Conf essio et magnificentia
opus ejus : * et justitia ejus
manet in sseculum saeculi.

Memoriam fecit mirabi-
lium suorum, misericors et
miserator Dominus : *escam
dedit timentibus se.

Menior erit in sseculum
testamenti sui: * virtutem
operum suorum annuntiabit
populo suo.

Ut det illis haereditatem
gentium : * opera manuum
ejus Veritas et judicium.

Fidelia omnia mandata
ejus, confirmata in sseculum
saeculi : * facta in veritate
et aequitate.

Bedemptionem misit po-
pulo suo : * mandavit in
seternum testamentum
suum.

Sanctum et terribile no-
men ejus : * initium sapien-
tise timor Domini.

Intellectus bonus omni-

I will praise thee, 0 Lord,
with my whole heart: in the
counsel of the just, and in the
congregation.

Great are the works of the
Lord : sought out according
to all his wills.

His work is praise and mag-
nificence : and his justice con-
tinueth for ever and ever.

He hath made a remem-
brance of his wonderful works,
being a merciful and gracious
Lord : he is the Bread of life,
he hath given food to them
that fear him.

He will be mindful for ever
of his covenant with men : he
will show forth to his people
the power of his works.

That he may give to his
Church the inheritance of the
Gentiles : the works of his
hands are truth and judgment.

All his commandments are
faithful, confirmed for ever
and ever: made in truth and
equity.

He hath sent redemption to
his people ; he hath thereby
commanded his covenant for
ever.

Holy and terrible is his
name : the fear of the Lord is
the beginning of wisdom.

A good understanding to all

Digitized by

Google

TIME AFTER PENTECOST

bus facientibus eum : * lau-
datio ejus manet in seeculum
saeculi.

Ant. Fidelia omnia man-
data ejus; confirmata in
saeculum saeculi.

Ant. In mandatis.

that do it : his praise continueth
for ever and ever.

Ant. Faithful are all his
commandments; confirmed for
ever and ever.

Ant. In his commandments.

The next psalm sings the happiness of the just
man, and his hopes on the day of his Lord's coming.
It tells us, likewise, of the confusion of the sinner
who shall have despised the mysteries of God's
love towards mankind.

Beatus vir qui timet Do-
minum : * in mandatis ejus
volet nimis.

Potens in terra erit semen
ejus : * generatio rectorum
benedicetur.

Gloria et divitiae in domo
ejus : * et justitia ejus ma-
net in saeculum saeculi.

Exortum est in tenebris
lumen rectis : * misericors,
et miserator, et justus.

Jucundus homo, qui mi-
seretur et commodat, dis-
ponet sermones suos in ju-
dicio : * quia in sBternum
non commovebitur.

In memoria aeterna erit
justus : * ab auditione mala
non timebit.

Paratum cor ejus sperare
in Domino, confirmatum est
cor ejus : * non commove-
bitur donee despiciat inimi-
cos suos.

Dispersit, dedit pauperi-
bus ; justitia ejus manet in

M 111

Blessed is the man that
feareth the Lord : he shall de-
light exceedingly in his com-
mandments.

His seed shall be mighty
upon earth : the generation of
the righteous shall be blessed.

Glory and wealth shall be in
his house : 4 and his justice re-
maineth for ever and ever.

To the righteous a light is >
risen up in darkness : that light
is the Lord, who is merciful,
and compassionate, and just.

Acceptable is the man that
showeth mercy and lendeth ; he
shall order his very words with
judgment : because he shall not
be moved for ever.

The just shall be in everlast-
ing remembrance : he shall not
fear the evil hearing.

His heart is ready to hope
in the Lord ; his heart is
strengthened ; he shall not be
moved until he look over his
enemies.

He hath distributed, he hath
given to the poor; his justice

Digitized by

VESPERS

saeculum saeculi : * cornn
ejus exaltabitur in gloria.

Peccator videbit, et ira-
scetur, dentibus suis fremet
et tabescet : * desideriuin
peccatorum peribit.

ejus

remaineth for ever and ever:
his horn shall be exalted in
glory.

The wicked shall see, and
shall be angry : he shall gnash
with his teeth, and pine away ;
the desire of the wicked shall
perish.

Ant. In his commandments
he delighted exceedingly.

Ant. May the name of the
Lord.

The psalm, Laudate, pueri, is a canticle of praise
to the Lord, who, from His high heaven, has
taken pity on the human race, and has vouchsafed
to honour it by the Incarnation of His own Son.

psalm 112

Ant. In mandatis
cupit nimis.
Ant. Sit nomen Domini.

Laudate, pueri, Domi-
num : * laudate nomen Do-
mini.

Sit nomen Domini bene-
dictum: *ex hoc nunc, et
usque in saeculum.

A solis ortu usque ad oc-
casum : * laudabUe nomen
Domini.

Excelsus super omnes
gentes Dominus : * et super
coelos gloria ejus.

Quis sicut Dominus Deus
noster qui in altis habitat : *
et humilia respicit in ccelo
et in terra ?

Suscitans a terra inopem :
* et de stercore erigens pau-
perem :

Ut collocet eum cum prin-
cipibus : cum principibus
populi suL

" Qui habitare facit sterilem
in domo : * matrem filiorum
laetantem.

Praise the Lord, ye children ;
praise ye the name of the
Lord.

Blessed be the name of the
Lord ; from henceforth now and
for ever.

From the rising of the sun
unto the going down of the
same, the name of the Lord is
worthy of praise.

The Lord is high above all
nations: and his glory above
the heavens.

Who is as the Lord, our
God, who dwelleth on high :
and looketh down on the low
things in heaven and in earth ?

Raising up the needy from
the earth: and lifting up the
poor out of the dunghill.

That he may place him with
princes : with the princes of his
people.

Who maketh a barren woman
to dwell in a house, the joyful
mother of children.

Digitized by

Google

TIME AFTER PENTECOST

Ant. Sit nomen Domini
benedictum in ssecula.
Ant. Nos qui vivimus.

Ant. May the name of the
Lord be for ever blessed.
Ant. We that live.

The fifth psalm, In exitu, recounts the prodigies
witnessed under the ancient Covenant : they were
figures, whose realities were to be accomplished in
the mission of the Son of God, who came to deliver
Israel from Egypt, emancipate the Gentiles from
their idolatry, and pour out a blessing on every
man who would consent to fear and love the Lord.

psalm 118

In exitu Israel de jEgyp-
to : * domus Jacob de po-
pulo barbaro :

Facta est Judea sanctifi-
catio ejus : * Israel potestas
ejus.

Mare vidit, et fugit : *
Jordanis conversus est re-
trorsum.

Montes exsultaverunt ut
arietes : * et colles sicut agni
ovium.

Quid est tibi, mare, quod
fugisti : * et tu, Jordanis,
quia conversus es retror-
sum?

Montes exsultastis sicut
arietes: * et colles, sicut
agni ovium ?

A facie Domini mota est
terra : * a facie Dei Jacob.

Qui convertit petram in
stagna aquarum : * et ru-
pem in fontes aquarum.

Non nobis, Domine, non
nobis : * sed nomini tuo da
gloriam.

Super misericordia tua,
et veritate tua : * nequando
dicant gentes : Ubi est Deus
eorum ?

When Israel went out of
Egypt, the house of Jacob from
a barbarous people.

Judea was made his sanc-
tuary, Israel his dominion.

The sea saw and fled ; Jordan
was turned back.

The mountains skipped like
rams : and the hills like the
lambs of the flock.

What ailed thee, 0 thou sea,
that thou didst flee : and thou,
0 Jordan, that thou wast turned
back?

Ye mountains, that ye skipped
like rams : and ye hills like
lambs of the flock ?

At the presence of the Lord
the earth was moved, at the
presence of the God of Jacob.

Who turned the rock into
pools of water, and the stony
hills into fountains of waters.

Not to us, 0 Lord, not to us :
but to thy name give glory.

For thy mercy, and for thy
truth's sake : lest the Gentiles
should say : Where is their
God?

Digitized by

Google

VESPERS

Deus autein noster in coe-
lo : * omnia qusecumque
voluit fecit.

Simulacra gentium argen-
tum et aurum : * opera
manuura hominum.

Os habent, et non loquen-
tur : * oculos habent, et non
videbunt.

Aures habent, et non au-
dient : * nares habent, et
non odorabunt.

Manus habent et non pal-
pabunt, pedes habent et non
ambulabunt : * non clama-
bunt in gutture suo.

Similes illis fiant qui fa-
ciunt ea : * et omnes qui
confidunt in eis.

Domus Israel speravit in
Domino : * adjutor eorum,
et protector eorum est.

Domus Aaron speravit in
Domino : * adjutor eorum,
et protector eorum est.

Qui timent Dominum,
speraverunt in Domino : *
adjutor, eorum, et protector
eorum est.

Dominus memor fuit no-
stri : * et benedixit nobis.

Benedixit domui Israel : *
benedixit domui Aaron.

Benedixit omnibus qui ti-
ment Dominum : * pusillis
cum majoribus.

Adjiciat Dominus super
vos : * super vos, et super
filios vestros.

Benedicti vos a Domino :
qui fecit caelum et terram.

Ccelum cceli Domino : *
terram autem dedit filiis
hominum.

Non mortui laudabunt te,

But our God is in heaven :
he hath done all things whatso-
ever he would.

The idols of the Gentiles are
silver and gold : the works of
the hands of men.

They have mouths, and speak
not : they have eyes, and see
not.

They have ears, and hear
not : they have noses, and smell
not.

They have hands, and feel
not : they have feet, and walk
not : neither shall they cry out
through their throat.

Let them that make them
become like unto them : and
all such as trust in them.

The house of Israel hath
hoped in the Lord : he is their
helper and their protector.

The house of Aaron hath
hoped in the Lord : he is their
helper and their protector.

They that feared the Lord
have hoped in the Lord : he is
their helper and their protector.

The Lord hath been mindful
of us, and hath blessed us.

He hath blessed the house
of Israel : he hath blessed the
house of Aaron.

He hath blessed all that fear
the Lord, both little and great.

May the Lord add blessings
upon you : upon you, and upon
your children.

Blessed be you of the Lord,
who made heaven and earth.

The heaven of heaven is the
Lord's : but the earth he has
given to the children of men.

The dead shall not praise

Digitized by

78 TIME AFTER PENTECOST

Domine : * neque omnes qui thee, 0 Lord : nor any of them

descendunt in infernum. that go down to hell.

Sed nos qui vivimus, be- But we that live bless the

nedicimus Domino : * ex Lord : from this time now and

hoc nunc et usque in saecu- for ever,
lum.

Ant. Nos qui vivimus, be- Ant. We that live bless the

nedicimus Domino. Lord.

After these five psalms, a short lesson from the
holy Scriptures is read. It is called Capitulum,
or Little Chapter, because it is always very short
Those for the several festivals are given in the
proper of each.

CAPITULUM

(2 Cor. i.)

Benedictus Deus et Pater Blessed be the God and

Domini nostri Jesu Christi, Father of our Lord Jesus

Pater misericordiarum et Christ, the Father of mercies,

Deus totius consolationis, and the God of all comfort, who

qui consolatur nos in omni comforteth us in all our tribula-

tribulatione nostra. tions.

B. Deo gratias. B. Thanks be to God.

Then follows the hymn. We here give the one
for Sundays. It was composed by St. Gregory the
Great. It sings of creation, and celebrates the
praises of that portion of it which was called forth
on this first day, viz., the light.

HYMN1

Lucis Creator optime,
Lucem dierum proferens :
Primordiis lucis novae,
Mundi parans originem.

0 infinitely good Creator of
the light ! by thee was produced
the light of day, providing thus
the world's beginning with the
beginning of the new-made
light.

1 According to the monastic rite, it is as follows :

B. breve, Quam magnifi- V, Omnia in sapientia fe-
cata sunt * Opera tua Do- cisti * Opera. Gloria Patri,
mine. Quam. etc. Quam,

Digitized by

VESPERS

Qui mane junctum vesperi
Diem vocari praecipis :
Ulabitur tetrum chaos,
Audi preces cum fletibus.

Ne mens gravata crimine,
Vitae sit exsul munere :
Dum nil perenne cogitat,
Seseque culpis illigat.

Coeleste pulset ostium,
Vitale tollat premium :
Vitemus omne noxium,
Purgemus omne pessimum.

Praesta, Pater piissime,
Patrique compar Unice,
Cum Spiritu Paraclito
Kegnans per omne saecu-
lum.
Amen.

Thou biddest us call the
time from morn till eve day;
this day is over ; dark night
comes on : oh ! hear our tearful
prayers.

Let not our soul, weighed
down by crime, mis-spend thy
gift of life ; and, forgetting what
is eternal, be earth-tied by her
sins.

Oh ! may we strive to enter
our heavenly home, and bear
away the prize of life ; may
we shun what would injure us,
and cleanse our soul from her
defilements.

Most merciful Father, and
thou, his only-begotten Son, co-
equal with him, reigning for
ever, with the holy Paraclete,
grant this our prayer.

Amen

The versicle which follows the hymn, and which
we here give, is that of the Sunday ; those for the
feasts are given in their proper places.

V, Dirigatur, Domine, V* May my prayer, 0 Lord,
oratio mea. ascend.

jR. Sicut incensum in con- R. Like incense in thy sight,
spectu tuo.

Then is said the Magnificat antiphon, which is to

Lucis Creator optime,
Lucem dierum proferens ;
Primordiis lucis novae,
Mundi parans originem.

Qui mane junctum ves-
peri

Diem vocari praecipis,
Tetrum chaos illabitur,
Audi preces cum fletibus.

Ne mens gravata crimine,
Vitae sit exsul munere.

Dum nil perenne cogitat,
Seseque culpis illigat.

Ccelorum pulset intimum,
Vitale tollat praemium :
Vitemus omne noxium,
Purgemus omne pessimum.

Praesta, Pater piissime,
Patrique compar Unice
Cum Spiritu Paraclito
Begnans per omne saeculum.

Amen.

Digitized by

TIME AFTER PENTECOST

be found in the proper. After this, the Church
sings the canticle of Mary, the Magnificat, in which
are celebrated the divine maternity and all its con-
sequent blessings. This exquisitely sweet canticle
is an essential part of the Office of Vespers. It is
the evening incense, just as the canticle Benedictus,
at Lauds, is that of the morning.

our lady's canticle

(St

Magnificat : * anima mea
Dominum ;

Et exsultavit spiritus
ineus : * in Deo salutari
ineo.

Quia respexit humilitatem
ancillae suae : * ecce enim ex
hoc beatam me dicent om-
nes generationes.

Quia fecit mihi magna qui
potens est : * et sanctum
nomen ejus.

Et misericordia ejus a
progenie in progenies : * ti-
mentibus eum.

Fecit potentiam in brachio
suo : * dispersit superbos
mente cordis sui.

Deposuit potentes de sede:

* et exaltavit humiles.

Esurientes implevit bonis :

* et divites dimisit inanes.

Suscepit Israel pueruin
suum : * recordatus miseri-
cordiee suae.

Sicut locutus est ad patres
nostros : * Abraham et se-
mini ejus in ssecula.

Luke i.)

My soul doth magnify the
Lord ;

And my spirit hath rejoiced
in God my Saviour.

Because he hath regarded
the humility of his handmaid :
for, behold, from henceforth,
all generations shall call me
blessed.

Because he that is mighty
hath done great things to me :
and holy is his name.

And his mercy is from gene-
ration unto generation, to them
that fear him.

He hath showed might in
his arm : he hath scattered the
proud in the conceit of their
heart.

He hath put down the mighty
from their seat : and hath
exalted the humble.

He hath filled the hungry
with good things : and the rich
he hath sent empty away.

He hath received Israel his
servant, being mindful of his
mercy.

As he spoke to our fathers, to
Abraham, and to his seed for
ever.

Digitized by

COMPLINE

The Magnificat antiphon is then repeated. The
prayer, or collect, is given in the proper of each
feast and Sunday.

V. Benedicamus Domino. V. Let us bless the Lord.

B. Deo gratias. R. Thanks be to God.

V, Fidelium animse per V. May the souls of the

misericordiam Dei requie- faithful departed, through the

scant in pace. mercy of God, rest in peace.

R. Amen. R. Amen.

CHAPTER THE EIGHTH

ON THE OFFICE OF COMPLINE DURING THE TIME
AFTER PENTECOST

This Office, which concludes the day, commences
by a warning of the dangers of the night; then
immediately follows the public confession of our
sins, as a powerful means of propitiating the divine
justice, and obtaining God's help, now that we are
going to spend so many hours in the unconscious,
and therefore dangerous, state of sleep, which is
also such an image of death.
The lector, addressing the priest, says to him :

Jube, domne benedicere. Pray, father, give thy bles-
sing.

The priest answers :

Noctem quiet am, et finem May the almighty Lord grant

perfectum concedat nobis us a quiet night and a perfect

Dominu8 omnipotens. end.

R. Amen. R. Amen.

The lector then reads these words, from the first
Epistle of St. Peter :

Fratres: Sobrii estote et Brethren, be sober and watch:
vigilate: quia adversarius because your adversary the
vester diabolus tamquam leo devil, as a roaring lion, goeth
rugiens circuit, quserens about seeking whom he may

Digitized by

TIME AFTER PENTECOST

quern devoret : cui resistite devour: whom resist ye, strong
fortes in fide. Tu autem, in faith. But thou, 0 Lord,
Domine, miserere nobis. have mercy on us.

The choir answers :
B. Deo gratias.

Then the priest :

B. Thanks be to God.

F. Adjutorium nostrum
in nomine Domini.

The choir :
B. Qui fecit caelum et ter-

V. Our help is in the name of
the Lord.

B. Who hath made heaven
and earth.

Then the Lord's Prayer is recited in secret;
after which, the priest says the Confiteor, and when
he has finished, the choir repeats it.

The priest, having pronounced the general form
of absolution, says :

V. Converte nos, Deus,
Salutaris noster.

B. Et averte iram tuam a
nobis.

V. Deus, in adjutorium
meum intende.

B. Domine, ad adjuvan-
dum me festina.

Gloria Patri.

Ant. Miserere.

V. Convert us, O God our
Saviour.

B. And turn away thine
anger from us.

V. Incline unto mine aid, 0
God.

B. 0 Lord, make haste to
help me.
Glory, etc.

Ant. Have mercy.

The first psalm expresses the confidence with
which the just man sleeps in peace ; but the wicked
know not what calm rest is.

psalm 4

Cum invocarem exaudivit
me Deus justitise mese : * in
tribulatione dilatasti mini.

Miserere mei : * et exaudi
orationem meam.

When I called upon him, the
God of my justice heard me :
when I was in distress, thou
hast enlarge/! me.

Have mercy on me : and hear
my prayer.

Digitized by

Google

COMPLINE

Filii hominum, usquequo
gravi corde ? * ut quid cQli-
gitis vanitatem, et qusBritis
mendacium ?

Et scitote quoniam miri-
ficavit Dominus sanctum
suum : * Dominus exaudiet
me, cum clamavero ad eum.

Irascimini, et nolite pec-
care : * quse dicitis in cordi-
bus vestris, in cubilibus ve-
stris compungimini.

Sacrificate sacrificium
justitise, et sperate in Domi-
no: *multi dicunt: Quis
ostendit nobis bona ?

Signatum est super nos
lumen vultus tui, Domine :*
dedisti lsetitiam in corde
meo.

A fructu frumenti, vini et
oiei sui : * multiplicati sunt.

In pace in idipsum : * dor-
miam et requiescam.

Quoniam tu, Domine,
singulariter in spe : * consti-
tuisti me.

O ye sons of meu, how long
will ye be dull of heart ? why do
ye love vanity, and seek after
lying?

Know ye, also, that the
Lord hath made his holy One
wonderful : the Lord will hear
me, when I shall cry unto him.

Be ye angry, and sin not :
the things ye say in your
hearts, be sorry for them upon
your beds.

Offer up the sacrifice of jus-
tice, and trust in the Lord :
many say, Who showeth us
good things ?

The light of thy counte-
nance, O Lord, is signed upon
us: thou hast given gladness
in my heart.

By the fruit of their corn,
their wine, and oil, they are
multiplied.

In peace, in the self-same,
I will sleep, and I will rest.

For thou, 0 Lord, singularly
hast settled me in hope.

The Church has introduced here the first six
verses of Psalm xxx. because they contain the
prayer which our Saviour made when dying : Into
thy hands, 0 Lord, I commend my Spirit ! — words
so beautifully appropriate in this Office of the close
of day.

PSALM 80

In te, Domine, speravi,
non confundar in seternum :
* in justitia tua libera me.

Inclina ad me aurem
tuam : * acceleraut eruas me.

Esto mini in Deum pro-
tectorem, et in domum refu-
gii : * ut salvum me facias.

In thee, 0 Lord, have I
hoped; let me never be con-
founded: deliver me in thy
justice.

Bow down thine ear unto
me : make haste to deliver me.

Be thou unto me a God, a
protector, and a house of re-
fuge, to save me.

7—2

Digitized by Google

TIME AFTER PENTECOST

Quoniam fortitude mea,
et refugium meum es tu :
* efc propter nomen tuum
deduces me, et enutries me.

Educes me de laqueo hoc,
quern absconderunt mini :*
quoniam tu es protector
meus.

In manus tuas commen-
do spiritum meum : * re-
demisti me, Domine, Deus
veritatis.

For thou art my strength,
and my refuge : and for thy
name's sake, thou wilt lead
me, and nourish me.

Thou wilt bring me out of
this snare, which they have
hidden for me : for thou art
my protector.

Into thy hands I commend
my spirit : thou hast redeemed
me, 0 Lord, the God of truth.

The third psalm gives the motives of the just
man's confidence, even during the dangers of the
night. There is no snare neglected by the demons ;
but the good angels watch over us, with brotherly
solicitude. Then we have God Himself speaking,
and promising to send us a Saviour.

Qui habitat in adjutorio
Altissimi : * in protectione
Dei coeli commorabitur.

Dicet Domino : Susceptor
meus es tu, et refugium
meum, *Deus meus, spe-
rabo in eum.

Quoniam ipse liberavit
me de laqueo venantium : *
et a verbo aspero.

Scapulis suis obumbrabit
tibi : * et sub pennis ejus
sperabis.

Scuto circumdabit te Ve-
ritas ejus * non timebis a
timore nocturno.

A sagitta volante in die,
a negotio perambulante in
tenebris: ab incursu, et
dsemonio meridiano

M 90

He that dwelleth in the aid
of the Most High, shall abide
under the protection of the
God of heaven.

He shall say unto the Lord :
Thou art my protector, and
my refuge : my God, in him
will I trust.

For he hath delivered me
from the snare of the hunters :
and from the sharp word.

He will overshadow thee
with his shoulders : and under
his wings thou shalt trust.

His truth shall compass thee
with a shield : thou shalt not
be afraid of the terror of the
night.

Of the arrow that flieth in
the dav : of the business that
walketn about in the dark : of
invasion, or of the noonday
devil.

Digitized by

COMPLINE

Cadent a latere tuo mille,
et decern millia a dextris
tuis : * ad te autem non
appropinquabit.

Yerumtamen ooulis tuis
considerabis : * et retribu-
tionem peccatorum videbis.

Quoniam tu es, Domine,
spes mea : * Altissimum po-
suisti refugium tuum.

Non accedet ad te ma-
lum : * et flagellum non
appropinquabit tabernacu-
lo tuo.

Quoniam angelis suis
mandavit de te : * ut custodi-
ant te in omnibus viis tuis.

In manibus portabunt
te : * ne forte offendas ad
lapidem pedem tuum.

Super aspidem et basili-
scum ambulabis : * et con-
culcabis leonem et draco -
nem.

Quoniam in me speravit,
liberabo eum : * protegam
eum, quoniam cognovit no-
men meum.

Clamabit ad me, et ego
exaudiam eum : * cum ipso
sum in tribulatione, eripiam
eum, et glorificabo eum.

Longitudine dierum re-
plebo eum: *et ostendam
illi Salutare meum.

A thousand shall fall at thy
side, and ten thousand at thy
right hand ; but it shall not
come nigh thee.

But thou shalt consider with
thine eyes: and shalt see the
reward of the wicked.

Because thou hast said:
Thou, 0 Lord, art my hope:
Thou hast made the Most
High thy refuge.

There shall no evil come
unto thee, nor shall the scourge
come near thy dwelling.

For he hath given his angels
charge over thee : to keep thee
in all thy ways.

In their hands they shall
bear thee up : lest thou dash
thy foot against a stone.

Thou shalt walk upon the
asp and basilisk : and thou
shalt trample under foot the
lion and the dragon.

God will say of tliee : Be-
cause he hoped in me, I will
deliver him : I will protect
him, because he hath known
my name.

He will cry unto me, and I
will hear him : I am with him
in tribulation, I will deliver
him, and I will glorify him.

I will fill him with length
of days : and I will show him
my salvation.

The fourth psalm invites the servants of God to
persevere, with fervour, in the prayers they offer
during the night. The faithful should say this
psalm in a spirit of gratitude to God, for raising
up in the Church adorers of His holy name, whose
grand vocation is to lift up their hands, day and
night, for the safety of Israel. On such prayers

Digitized by

Google

TIME AFTER PENTECOST

depend the happiness and the destinies of the
world.

psalm 188

Eoce nunc benedicite Do-
minum : * omnes servi Do-
mini.

Qui statis in domo Do-
mini : *in atriis domus
Dei nostri.

In noctibus extollite ma-
nus vestras in sancta : * et
benedicite Dominum.

Benedicat te Dominus ex
Sion: *qui fecit coelum et
terram.

Ant. Miserere mihi, Do-
mine, et exaudi orationem
meam.

Behold ! now bless ye the
Lord, all ye servants of the
Lord.

Who stand in the house of
the Lord, in the courts of the
house of our God.

In the nights, lift up your
hands to the holy places, and
bless ye the Lord.

Say to Israel : May the Lord,
out of Sion, bless thee, he that
made heaven and earth.

Ant. Have mercy on me, 0
Lord, and hear my prayer.

HYMN

Te lucis ante terminum,
Berum Creator, poscimus,
Ut pro tua dementia,
Sis prsesul et custodia.

Procul recedant somnia,
Et noctium phantasmata;
Hostemque nostrum corn-
prime,
Ne polluantur corpora.

Prsesta, Pater piissime,
Patrique compar Unice,
Cum Spiritu Paraclito
Begnans per omne sseculum.

Amen.

Before the closing of the
light, we beseech thee, Creator
of all things ! that, in thy
clemency, thou be our protec-
tor and our guard.

May the dreams and phan-
toms of the night depart from
us ; and do thou repress our
enemy, lest our bodies be pro-
faned.

Most merciful Father! and
thou, his only-begotten Son,
co-equal with him, reigning
for ever, with the holy Para-
clete, grant this our prayer !

Amen.

According to the monastic rite, as follows :

Te lucis ante terminum,
Berum Creator, poscimus,
Ut solita dementia
Sis prsesul ad custodiam.

Procul recedant somnia
Et noctium phantasmata ;

Hostemque nostrum comprime,
Ne polluantur corpora.

Prsesta Pater omnipotens,
Per Jesum Christum Dominum,
Qui tecum in perpetuum
Begnat cum sancto Spiritu.

Amen.

Digitized by

COMPLINE

OAPITULUM

{Jeremia8 xiv.)

Tu autem in nobis es, Do-
mine, et nomen sanctum
tuum invocatum est super
nos : ne derelinquas nos,
Domine, Deus noster.

B. In manus tuas, Domi-
ne: * Commendo spiritum
meum. In manus tuas.

V. Redemisti nos, Domi-
ne Deus veritatis. * Com-
mendo.

Gloria. In manus tuas.

V. Custodi nos, Domine,
ut pupillam oculi.

B. Sub umbra alarum
tuarum protege nos.

But thou art in us, 0 Lord,
and thy holy name hath been
invoked upon us: forsake us
not, 0 Lord, our God.

B. Into thy hands, 0 Lord :*
I commend my spirit. Into
thy hands.

V. Thou hast redeemed us,
O Lord God of truth. * I
commend.

Glory. Into thy hands.

V. Preserve us, O Lord, as
the apple of thine eye.

B. Protect us under the
shadow of thy wings.

The canticle of the venerable Simeon — who,
while holding the divine Infant in his arms, pro-
claimed Him to be the light of the Gentiles, and
then slept the sleep of the just— is admirably
appropriate to the Office of Compline. Holy
Church blesses God for having dispelled the dark-
ness of night by the rising of the Sun of justice ; it
is for love of Him, that she toils the whole day
through, and rests during the night, saying: 'I
sleep, but my heart watcheth.'1

CANTICLE OF SIMEON

(St. Luke ii.)

Nunc dimittis servum Now dost thou dismiss thy
tuum, Domine : * secun- servant, 0 Lord, according to
dum verbum tuum in pace, thy word, in peace.

Quia viderunt oculi mei : Because mine eyes have seen
* salutare tuum. thy salvation,

i Cant. v. 2.

Digitized by

TIME AFTER PENTECOST

Quod parasti : * ante fa-
ciem omnium populorum.

Lumen ad revelationem
Gentium : * et gloriam ple-
bis tuae Israel.

Gloria.

Ant. Salva nos, Domine,
vigilantes ; custodi nos dor-
mientes, ut vigilemus cum
Christo, et requiescamus in
pace.

OREMUS

Visita, quaesumus, Domi-
ne, habitationem istam, et
omnes insidias inimici ab ea
longe repelle : angeli tui
sancti habitent in ea, qui
nos in pace custodiant : et
benedictio tua sit super nos
semper. Per Dominum no-
strum Jesum Christum Fi-
lium tuum, qui tecum vivit
et regnat in unitate Spiritus
sancti Deus, per omnia see-
cula saeculorum.

jB. Amen.

V. Dominus vobiscum.

B. Et cum spiritu tuo.

V, Benedicamus Domino.

B. Deo gratias.

Benedicat et custodiat nos
omnipotens et misericors
Dominus, Pater, et Filius,
et Spiritus sanctus.

B. Amen.

Which thou hast prepared ;
before the face of all peoples.

A light to the revelation of
the Gentiles, and the glory of
thy people Israel.

Glory, etc.

Ant. Save us, O Lord, while
awake, and watch us as we
sleep, that we may watch with
Christ, and rest in peace.

LET US PRAY

Visit, we beseech thee, 0
Lord, this house and family,
and drive from it all snares of
the enemy : let thy holy angels
dwell herein, who may keep
us in peace, and may thy bles-
sing be always upon us.
Through Jesus Christ our
Lord, thy Son, who liveth and
reigneth with thee, in the
unity of the Holy Ghost, God,
world without end.

B. Amen.

V. The Lord be with you.

B. And with thy spirit.

V. Let us bless the Lord.

B. Thanks be to God.

May the almighty and mer-
ciful Lord, Father, Son, and
Holy Ghost, bless and preserve
us.

B. Amen.

ANTHEM TO THE BLESSED VIRGIN

Salve, Begina, mater rai-
se ricordise.

Vita, dulcedo, et spes no-
stra, salve.

Ad te clamamus, exsules
filii Evas.

Ad te suspiramus, gemen-

Hail, holy Queen, mother
of mercy.

Our fife, our sweetness, and
our hope, all hail !

To thee we cry, poor
banished children of Eve ;

To thee we send up our

Digitized by Google

COMPLINE

tes et flentes in hac lacry-
marum valle.

Eia, ergo advocata no-
stra, illos tuos misericordes
oculos ad nos converte ;

Et Jesum benedictum
fructum ventris tui, nobis
post hoc exilium ostende ;

0 clemens,

O pia,

0 dulcis Virgo Maria.

V. Ora pro nobis, sancta
Dei Genitrix.

jR. Ut digni efficiamur
promissionibus Christi.

sighs, mourning and weeping
in this vale of tears.

Turn, then, most gracious
advocate 1 thine eyes of mercy
towards us ;

And, after this our exile,
show unto us the blessed fruit
of thy womb, Jesus ;

0 merciful,

0 kind,

0 sweet Virgin Mary !
V. Pray for us, 0 holy
Mother of God,
B. That we may be

worthy
Christ.

made

of the promises of

LET US PRAY

0 almighty and everlasting
God, who, by the co-operation
of the Holy Ghost, didst pre-
pare the body and soul of
Mary, glorious Virgin and
Mother, to become the worthy
habitation of thy Son : grant
that we may be delivered
from present evils, and from
everlasting death, by her
gracious intercession, in whose
commemoration we rejoice.
Through the same Christ our
Lord.
B. Amen.

F. May the divine assistance
remain always with us.
B. Amen.1

Then in secret Pater, Ave, and Credo ; page 12.

Omnipotens sempiterne
Deus, qui gloriosse Virginia
Matris M arise corpus et ani-
mam, ut dignum Filii tui
habitaculum effici merere-
tur, Spiritu sancto coope-
rante, praeparasti : da ut
cujus commemoratione lse-
tamur, ejus pia interces-
sion ab instantibus malis
et a morte perpetua libere-
mur. Per eumdem Chri-
stum Dominum nostrum.

B. Amen.

V. Divinum auxilium ma-
neat semper nobiscum.
B. Amen.

1 In the monastic rite this response is as follows :
B. Et cum fratribus no- B. And with our
stris absentibus. Amen. brethren. Amen.

absent

Digitized by

Google

Digitized by

Google

PROPER OF THE TIME

PEOPEE OF THE TIME

The liturgical season, over which presides the
Spirit of sanctification and love, has commenced its
career amidst the brightness of a light, which is
new both for the Church and for the Christian soul.
The weak eye of our intellect, veiled by the pro-
tecting cover of faith, has ventured to gaze on the
deep things of God;1 in the midst of the eternal
relations which make up the holy Trinity, we have
been enabled to discern those sublime links which
exist between each of the divine Persons and man,
nothingness though he be by his own origin. Then,
too, we have been given to know Him who is
eternal Wisdom, in the feast of the Eucharist ; and
through the revelation there made to us of the
divine love for mankind, we understood why the
world has been created. Beyond these grand
teachings given to us by the bright festivals, first
of Trinity Sunday, and then of Corpus Christi, we
have had the sacred Heart of Jesus repeating to us,
and summing up in itself, all these mysteries ; that
divine Heart was revealed to us as the source of
supernatural life, as the organ of praise, as the
centre where the love of God for man, and the love
of man for God, were united. All this has filled
the whole earth with the magnificence of the super-
natural order.

With these three bright mysteries the Holy
Ghost has begun His reign. Our Emmanuel
Himself, during His sojourn upon our earth, did
not shed such light as this upon us. True, our
Emmanuel was Himself the light ; 2 and the Holy
Ghost, far from revealing to us any new dogmas,
does but remind the world3 of the truths taught it by

1 1 Cor. ii. 10. 2 St. John viii. 12. 3 Ibid. xiv. 26.

Digitized by

TIME AFTER PENTECOST

Him who is ever the true master and teacher of
His Church.1 How, then, is it that the light
becomes doubly strong immediately Jesus leaves
us ? How comes it that the Holy Ghost, who was
not to speak of Himself,2 no sooner descends upon
us than we are enabled to see the heavenly
mysteries with such intensified clearness ? Let us
master the lesson involved in all this.

The Holy Ghost does not speak of Himself, and
yet He teaches divinely.3 It is from the Word that
He receives what He tells to our earth;4 He
hearkens to that Word, and says the same things
Himself ;5 but He says them in His own way.

The eternal Word is the one only word spoken
from the very commencement of creation ; its
varied utterances have filled the whole earth ; its
divine teaching has been heard, day telling it unto
day, and night unto night.6 And yet, this almighty
voice7 of Wisdom, which penetrateth into the bottom
of the deep,8 was but too frequently allowed to
speak unnoticed. The light shone in the darkness,
but the darkness would not be removed,9 as the
Church reminded us during the season of Advent,
when the four weeks of those wintry, dark days
told us how man, for four thousand years, had
abased the very light of his reason by making it
serve to put out the light of the divine Word. 10
During all this long period the Word had sought,
though in vain, to put the imprint of Himself upon
the successive generations.11 That period trans-
pired, and He came down upon earth, there to take
up His abode, and converse with men,12 and, with
His own lips, to give to the world the unreserved13

1 St. John xiii. 13.— St. Matt, xxiii. 8-10, xxviii. 19, 20.

2 Ibid. xvi. 13. 3 Ibid. * Ibid. 14.

6 Ibid. 13. 6 Ps. xviii. 3. 7 Wisd. xviii. 15.

8 Ecclus. xxiv. 8. 9 St. John i. 5. 10 Bom. i. 18-23.
11 Heb. i. 1, 2, xi. 3. 12 Baruch. iii. 88. 12 gt. John xv. 15.

Digitized by

PROPER OF THE TIME

heavenly message of light and truth. The children
of Adam heard with their own ears, and saw with
their own eyes, and touched with their very hands,
the word of life,1 the Word made Flesh.2 And yet,
in spite of all this condescension and intimacy, even
the very men who enjoyed most of His presence —
those men who were selected to become the mes-
sengers of His word,8 and to be His heralds and
His witnesses to the nations,4 — failed to take in the
light of that kingdom of God, which shone so
strongly, so directly, upon them.6 Yes, even for
these future sowers of the word in the souls of men,6
our Emmanuel, during His mortal life among them,
was always a hidden God,7 a word not understood.8
He lovingly complained of all this, when wishing
them farewell at the last Supper!9 But, if we
rightly appreciate that complaint, it was not so
much a reproach made to His disciples as an
earnest prayer offered to His Father, 10 beseeching
Him to send down that creating Spirit,11 who
alone could transform those hearts, rid them of
their innate weakness, and fill them, as the Church
expresses it,12 with the warmth of the Word.

For there is the secret of success : the incom-
parable teaching of the Spirit of love. How
universal and how grand soever was the manifesta-
tion of Himself offered to the minds of men by the
Word;13 how intimate and familiar soever were
the conversations of our Emmanuel with those
whom He had graciously selected as His friends.14
In both cases the truth made no way beyond the
outside; the teaching went no farther than the

1 1 St. John i. 1. a Ibid. 14. 3 St. Luke L 2.

4 Acts i. 8. 6 St. Luke viii. 10. 6 Ibid. 11.

7 Isa. xlv. 15. 8 St. Luke xviii. 34. 9 St. John xiv. 9.

10 Ibid. 16. 11 Ps. ciii, 3Q.

la Hymn for Matins of Whit-Sunday. 18 St. John i. 9.
14 Ibid. xv. 15.

Digitized by

TIME AFTER PENTECOST

exterior ; like the material sun, the reflection of the
eternal light was but on the surface, it did not
penetrate into the depths of men's souls. The
Holy Ghost, on the contrary, like an impetuous
stream,1 flowed into man's heart, bringing with
Himself, into the inmost recesses of the creature,
substantial and living truth. The Man-God had
foretold this to His disciples. He had said to
them : * These things which I have spoken unto
you, while abiding with you, the Paraclete will
teach them all to you more efficaciously,2 for He
will not only abide with you, but will be in you.8
The truths which you could not bear now, you
shall have from Him; He will lead you into the
whole truth.'4

It is the office of the Holy Ghost to act, rather
than to speak. He is, so to say, less intent on pro-
claiming the truth than on realizing it, by sanc-
tification, in the Church and in the soul. * The
Spirit,' says St. Cyril of Alexandria,6 ' has a
marvellous school of His own in the saints: He
does more than speak ; He produces knowledge by
an efficient demonstration — that is, He passes on to
the creature what belongs to God; He makes us
partakers of the divine nature.'6 Not only, there-
fore, does He purify the senses, and cleanse th6
interior eye from its imperfections : but, moreover,
in virtue of that sanctifying action which is His
special attribute, He establishes, in the very midst
of the regenerated creatures,7 that kingdom of God
whose hidden excellences were declared8 by Jesus
to the as yet ignorant fishermen of Galilee. No
sooner has the Holy Ghost done this His work in
the soul, than all doubt, all gross ignorance and

1 Ps. xlv. 5. 2 St. John xiv. 25. a Ibid. 17.
4 Ibid. xvL 12, 13, juxta grcec,

6 In Johan. Lib. x. et xi., passim. 6 2 St. Pet. i. 4

7 St. Luke xvii. 21. * St. John i. la

Digitized by

PROPER OF THE TIME

error, are at an end. The only obscurity left is
that of faith, which as yet sees not, but knows,1
and possesses2 by the Spirit the gifts of God. Man,
thus renewed, comprehends, as the apostle assures
us, what is the breadth, and length, and height,
and depth of the teachings of our Emmanuel ; for
it is Christ Himself who, through the Paraclete,
dwells in our hearts, and fills them with the fulness
of God.3

St. Cyril admirably develops all this in the
treatise we have already quoted. Amongst other
things, he says that, as the sweet fragrance of a
flower which makes itself felt to our senses seems
to be doing nothing else but telling us about the
flower itself, so the holy Spirit, when He leads us
to the plenitude of truth, does nothing else than
infuse into us the mystery of Christ. The silent
operation of the Paraclete is ever revealing to our
mind, and applying to our soul, the power and
hidden mysteries of the Incarnation. He is the
Spirit of truth ;4 but what is the truth but Christ
Himself,6 who, in His person and His perfections,
dwells, through the Holy Ghost, in holy souls ? If
the Incarnate Word, in His visible presence, has
been taken from among us, it is for no other
purpose than that He may manifest Himself to our
souls — the manifestation best becoming a God.
When, therefore, our Lord tells us,6 and when His
apostles repeat the announcement,7 that He is
going to teach us all things by the Holy Ghost, we
must not suppose that He is hereby intending to
pass us on to some other master than Himself.
No; according to the promise He made us,8 He
dwells in pure souls ; He reveals Himself to them
in an unspeakable manner ; He, as their Head,

1 1 Cor. ii. 12. 2 2 St. Pet i. 4. 3 Eph. iii. 16-19.

4 St John xiv. 17. 6 Ibid. 6. 6 Ibid. 26.

7 Eph. i. 17 ; iii. 16. 8 St. John xiv. 21.

Digitized by

TIME AFTER PENTECOST

directs them in all their ways ; only, He does all
this by His Spirit. For the Spirit is the author of
sanctification ; and what is this sanctification but
the transformation of a creature into the image of
Him who saith unto us : ' Be ye holy, because I the
Lord your God am holy'1? Now, the one perfect
and beautiful image of God, the divine seal which
impresses on our souls a likeness of the Father's
face,2 is no other than the eternal Son of that
Father. The Word, in His sacred Humanity,
sanctified Himself,3 together with us, and for us, by
anointing the temple of His body4 with the holy
Spirit. With and by that Spirit He transforms us,
from brightness unto brightness, on the type and
model of His sacred Humanity ;5 He is born again
and grows in each of us,6 by the incorporation of
the mysteries of His deifying life.7

Christians ! you were made sad, a few days back,
on hearing of the speedy departure of your Jesus ;8
learn, now, that your sadness must give place to
joy, for this our Emmanuel, though He has
ascended into heaven, has not left our earth.
Jesus Christ yesterday, and to-day, and the same
for ever.9 He is the one sole object of the Father's
good pleasure,10 the one sole worthy instrument of
God's glory, who centres into His own unity the
divine plan for the sanctification of the elect. So far,
then, is the glorious Pentecost from separating
us from Jesus, our divine exemplar and guide,
by means of the coming of the Holy Ghost, that
the very contrary is the result ; the Paraclete comes
upon this earth, in order that he may make all the
closer the union between the Head and the

1 Lev. xix. 2. 2 Ps. iv. 7. 8 St. John xvii. 19.

4 Ibid. ii. 21. 6 2 Cor. iii. 18. 6 Gai iv. 19.

7 S. Cyril Alex. In Johan., lib. i., ix., x., xi. ; De Trinit. Dial.

iv., v. ; et alibi passim.
* St. John xvi. 6. 8 Heh. xiii. 8. 10 St Matt. xvii. 5.

Digitized by

PROPER OF THE TIME 97

members ; He comes that He may, by faith and love,
make us one with Him, who alone is holy, as He
alone is Lord, and alone most high, together with
the Father and the Holy Ghost,1 for ever and
ever !

Now, let us *think on what the Church's liturgy
is with regard to all this. We have passed one
half of the Church's year ; from Advent up to this
present day we have celebrated the several seasons
with her ; and what have they all been but so many
ascensions (as the psalmist calls them2), so many
steps, gradually leading up to that summit of
perfect justice, where the holiness of Christ's
Church has been consummated in union. Though
a humble daughter of earth, yet did the Son of
God, even from the day of eternity,3 love and
desire her beauty.4 This does not mean that any
individual of the fallen human family, which had
to form the members of this bride of Jesus, could
ever contribute to the Church a loveliness worthy
of the King, but it means, that the King Himself,
Jesus, the Sun of justice,6 who had gratuitously set
His heart on this His chosen one, had resolved to
deck her brow with His own charms. By this His
own anticipated gratuity, He found in her that sub-
lime perfection of likeness to the heavenly Father6
which, being the essential beauty of the Word Him-
self,7 was, for that very reason, to constitute the
sanctity of the favoured race called by His merciful
love from the desert mountains of the Gentiles.8
Thus was to be fully verified that saying of the
apostle, that the Spouse is the image and the glory
of God, but the bride is the glory of the Spouse ;9 and

1 The Hymn Gloria in exceUis. 2 Ps. lxxxiii. 6.

3 Jerem. xxxi. 3. 4 Ps. xliv. 12. 6 Malach. iv. 2.

6 St. Matt.v. 48. 7 Wisd. vii. 26. 8 Cant. iv. 8.

y. Cor. xi. 7.

Digitized by

TIME AFTER PENTECOST

that both of them are one, because they both
harmonize in the one same divine plan.1

Yes, the gentile world, the barren2 woman de-
spised by the Synagogue, the black inhabitant of the
parched deserts of Ethiopia,3 was to be transformed
by grace into the true daughter of the Father, and
to become the bride of his Son. Such an adoption,
and such a nuptial union, would depend, in part, on
the consent of the chosen one ; and not only would
her consent be required, but she would also have to
do something towards winning her honours, by
labouring for them. The liturgy expresses and
achieves all this. First of all, there was the season
of Advent, a time of expectation and struggle,
corresponding to what is called the purgative way.
The Son of God was then cleansing the human race
from its defilements, removing the obstacles which
kept it down. Then followed those rich seasons of
the Church, in which Jesus, the divine Spouse,
offered Himself to mankind as their model,4 and light
and guide,5 all for the purpose of bringing them up
to the divine ideal which they were to reproduce
in themselves. It is called the illuminative way.
During those mystic seasons, Jesus showed Himself
to His Church, by again treading the royal way6 of
His mysteries. He drew her after Him, in the fra-
grance of His footsteps,7 from Bethlehem to the
Jordan, from Mount Quarantine to the cross on
Calvary's top, and thence to the glorious sepulchre.
In each stage of His life's mysteries, He so deeply
imprinted on the Church the divine likeness of His
sacred Humanity that she stood before Him as the
new Eve, taken out of the Man-God, and formed of
His substance.8 The Lord God, the eternal Father,

1 1 Cor. xi. 11. 2 1 Kings ii. 5.

3 Cant. i. 4, 5, iv. 8; Soph. iii. 10. 4 Exod. xxv. 40.

6 St. John viii. 12. 6 Num. xxi. 22. 7 Cant. i. 3.
8 Gen. ii. 23.

Digitized by

PROPER OF THE TIME

is rejoiced that the new Adam is no longer alone ;
He has found the helper like unto Himself, which
neither earth nor heaven had been able to give Him.1
The first Adam did not so ardently love her whom
he declared to be flesh of his flesh, as the Word does
that glorious Church, His bride, who hath neither
spot nor wrinkle, but is all beautiful with His
holiness upon her.2 She has no life of her own ;
the only life she can henceforth possibly live is the
life of her divine Spouse.3 That life has been
worked into her by the stupendous power of the
mysteries celebrated by her in the previous seasons
of the divine liturgy ; — let Pentecost come, let the
breath of the sanctifying Spirit make itself felt
upon her, and Jesus and His Church will be one
* spirit,4 one body.5 The departure of the Man-God
in His triumphant Ascension6 was not an abandon-
ment of His Church. On the contrary, desirous to
accomplish the mystery of divine union with her,
which had been so long in preparation, He returned,
as the psalmist expresses it, on the wings of the
winds,7 to that sanctuary of the Godhead, where
from the Father and the Son proceeds the third
Person, the Spirit of love. He ascended into heaven,
that He might send this Spirit upon the children
of men, and send Him directly from His eternal
source.8

The Spirit came down. The annals of holy
Church then began their course on earth ; for it
was then alone, thanks to the permanent and
intimate union of which this holy Spirit is the
cause, that she could begin to receive, from her
divine Head Jesus, movement and life. Were the
union transient, were it to fail for a single instant,
the incomparable bride of the Son of God would be

1 Gen. ii. 18-20. 2 Eph. v. 25-27. 3 1 Cor. xi. 8, 9.
4 Ibid. vi. 17. 5 Eph. i. 23. 6 Cant. viii. 14.

7 Ps. ciii. 8. 8 gt# j0hn xvi. 7.

8—2

Digitized by

100

TIME AFTER PENTECOST

separated from her Spouse ; and thus forfeiting the
principle and reason of her existence, she would
cease to be. Hence it follows that the unitive way
is as essential to the Church as the purgative and
illuminative ways. Moreover, it belongs to her
alone ; it is her privilege and her secret as bride of
the Incarnate Word. Consequently, it is only by
uniting himself with the Church, by being a member
of this one1 bride of Christ Jesus, that the Christian,
thus hiding himself with Christ in God,2 can reach
those high degrees of divine charity where Jesus so
masters the powers of mortal man, that, even here
below, they derive from Him their whole movement
and life.3 On the other hand, there is not one among
the baptized who, by the mere fact of his being
thereby incorporated into the Church of Christ, may •
not be led to a greater or less degree of that inner
life of union. If there be few who enjoy the privi-
lege offered them, it is because the majority corre-
spond with grace too feebly or inconstantly.

And here we are not expressly speaking of those
exceptional favours which form the special object
of mystic theology. Favours of that kind produce
those extraordinary states which are of heaven
rather than of earth. In such states, the Spirit of
God is not merely treating the favoured souls as
the Scripture describes where it speaks of the eagle
enticing its young ones to fly to the mountain-top ;4
He seems impatient of the tedious exile, suddenly
carries off the astonished and passive soul, and leads
her, through unknown paths, right up to the throne
of God. There, standing on the shore of the crystal
sea of light which inundates the blessed,5 she is
ravished with the music of heaven.6 At times
there is something even more exquisite than that

1 Cant. vi. 8. 2 Col. iii. 3. « Gal. ii. 20.

* Deut. xxxii. 11, 6 Apoc. iv. 6. 6 Ibid. xv. 2.

Digitized by

PROPER OF THE TIME

101

granted to such a privileged soul ; God takes her
to Himself, and speaks to her mysterious words
and ineffable secrets; and, when she returns to
herself, she is all inebriated with love and impressed
with the divine communications wherewith she has
been entrusted, and which human language is too
poor to hold or to utter.1 The noblest and
sublimest pages of the Church's history, which
relate the lives of the saints, abound with instances
of favours like these. They manifest to us creatures
that the great Creator is master to prove, when it
pleases Him, the independence and the power of His
love. And yet He has not promised any mortal
such marvellous favours as these. Though they
are not so rare as the world supposes, they are,
nevertheless, beyond and above the normal and
ordinary development of the Christian life.

Whilst thus recognizing these extraordinary re-
sults of union produced by the Spirit of God in some
few of the Church's children, let us reverently pass
them by, to speak on that perfection which consti-
tutes the very essence of the unitive way. What,
then, is that perfection ? It is divine charity, reigning
supreme in the soul of one that has been baptized.
Let us recall to mind how, in the presence of the
crowds that had come together to hear His words,2
our Lord Jesus proclaimed from the mount the
supernatural vocation of all to perfection3 and
holiness.4 Did He not thereby distinctly tell us that
the way which leads to divine union, understood
in this its true meaning, is open to all ? For it is
divine union, thus understood, that alone produces
perfect holiness. Sex, age, condition, are not
obstacles to this divine union, provided the soul in
question is really desirous of developing the heavenly
germ within,6 and is faithful to grace. There is no

1 2 Cor. xii. 4. 2 St. Matt. iv. 25 3 Ibid. v. 48.
4 Bom. i. 7. 5 Heb. iii. 14.

Digitized by

102

TIME AFTER PENTECOST

Christian who, if thus rightly disposed, may not
ascend from the lower degrees, where hope and
fear are in the ascendancy, and reach the perfect
love of God. And what is this but union ? What
is it but an assimilation with Him who, our faith
tells us, should be now at once, even in this life, the
one object of our desires and thoughts ? If such a
soul as that be taught, by faith alone, the glorious
relations which grace is meant to produce between
her and her God— these relations, though not
perhaps felt and relished as is the case in those
mysterious communications of which we were just
now speaking, are none the less real, and may even
be more substantially intimate, than those others.
The higher or lower degree of divine union does not
depend on the various and always incomplete mani-
festations which God may vouchsafe to grant a
soul in this world ; no, it results from the more or
less perfect and constant union of the soul with the
divine will ; and this is brought about by progress
in justification, and by the exercise of the Christian
virtues. Thus God sometimes withholds those
mystical favours from His dearest and most faithful
servants : and there are generous souls that have
never trodden any but the ordinary paths, and yet
will be found dearer to the Heart of the Man-God
in the next world than many others who, in the
days of their mortal life, may have been considered
as His special favourites, by reason of the exceptional
favours bestowed upon them.

As to these, then, whose union with Christ is
that of devoted love kept up by faith alone, they
have all the greater need of keeping close to the
Church, from the very fact of their not enjoying
the direct light and caresses of their Lord. Let
them go on courageously, taking comfort from the
thought that if the way they are pursuing is more
fatiguing, it is also more secure. The Church alone

Digitized by

PROPER OF THE TIME

103

has had the promise made to her of not going
wrong while journeying along the paths where
precipices abound, and on which the spirit of
darkness is ever busily setting snares. Let us,
then, keep hold of our mother's hand as we proceed
in the unitive way of this Time after Pentecost ; for
many a soul has been allured into misery by
the deceitful appearance of a spirituality, which
promised things far above the common. Woe to
the soul that pretends to extraordinary results of
divine union by systems which alienate her from
the Church! She talks of having special lights
from heaven, whereas she is but the dupe of satan,
who can put on the appearance of a bright angel.1
Let her retrace her steps and recover the beaten
path ; let her return to her mother ; let her learn
from the seraphic St. Teresa, that the essential
condition of winning favours from Christ is to be a
true ' daughter of the Church ' — a title so dear to
the saint that, when on the point of death, she
made it the subject of her warmest thanks to God.2
If our holy mother the Church has sometimes to
lament over souls that would have been models of
generosity had they but followed her guidance, but
who, allowing themselves to be led astray, as Eve
was by the serpent, have taken false views, and
fallen from the simplicity that is in Christ 3 — what
a much more frequent cause of her grief is the sight
of those countless Christians who utterly disdain
the divine call to union, some from tepidity, some
from sloth, some from false humility, and all saying
that the low standard of Christian life which they
take is all that God has any right to expect from
them ! God has put into the Church's heart those
two deepest and strongest affections which He has
created : the tenderness of a mother and the fer-
vent love of a bride. Imagine, then, how great
1 2 Cor. xi. 13-15. 2 Kibera, lib. iii. c. 15. 3 2 Cor. xi. 13.

Digitized by

104

TIME AFTER PENTECOST

must be her zeal, and how intense her desire, to
win over the whole world to her Jesus, and teach
them how to attain union with Him! Like St.
Paul, she is jealous with divine jealousy,1 as she
thinks of all those millions of Christians who
undervalue the sublime vocation to which they are
all created ; those children of hers whom she cannot
induce to rise above earthly goods ; and yet these
Christians are her own members by Baptism ! She
grieves at seeing how her Jesus is treated by the
indifference or the half-hearted love of these
sluggish members, who yet make up some part of
that Body, which she was told to 'present as a
chaste virgin to Christ.'2

0 holy Church of Christ, thou art a model for
thy children ! Thou art the valiant woman of the
Scripture, for it is thy faith alone that keeps up thy
union with thy divine Spouse; and this glorious
lamp of thine shall not be put out, dark as is the
night of the world.3 Like ourselves, thou hast to
love without seeing.4 Ten days after our Emmanuel
had disappeared in a cloud,6 He sent from heaven
the Spirit, who was to animate the bride He had
formed for Himself;6 He would have the Spirit of
love, who proceeds from Him, to be the soul of this
'flesh of His flesh.'7 Love became thy life, 0
Church of Jesus ! and yet He, towards whom thou
wast irresistibly drawn, withdrew Himself from thy
sight. In place of the beloved One, mortal men
were commissioned by Him to receive thee at thy
birth, and to transmit to thee the testament of His
alliance, the dowry of the Blood which had redeemed
thee,8 and all the priceless pledges of divine union.
These apostles, these messengers of thy Spouse,
who had been eye-witnesses of His works, yet at the

1 2 Cor. xi. 2. a Ibid. 3 Prov. xxxi. 10-31.

4 1 Pet. i. 8. 6 Acts i. 9. 6 Gen. ii. 7.

7 Ibid. 23. 8 Eph. v. 25 ; 1 Pet. i. 18, 19.

Digitized by

PROPER OF THE TIME

105

time understood them so imperfectly; His chosen
friends, who had at first no idea of his heavenly
designs ; with what humble devotedness, with what
enthusiastic fidelity, now that they have been en-
lightened and inflamed by the same Holy Ghost, do
they impart to thee all the exquisite secrets en-
trusted to them by Jesus, and tell thee all about
the most beautiful among the sons of men i1 Dear
Church, not a single word of theirs escaped thee.
The sacred pageantry of thy liturgy, wherewith
thou each year celebratest the mysteries achieved
by the Man-God, is proof enough of how thou hast
made the memories of thy Spouse become the very
life thou livest. But, thanks to the omnipotent
grace of the Holy Ghost, who ever dwells within
thee, thy life here below is not merely the charm
of the remembered magnificences of thy Jesus'
mysteries ; those magnificences, by thy celebration
of them, become thy realities, for it is not in name
alone that thou art the bride of Him who wrought
them. The Holy Ghost, by thy inspired liturgy,
puts into thy possession the whole dower of thy
Spouse's works. Beautiful land ! where the seed,
the word of God, is all thickly sown ! The whole
of that land belongeth to the Lord !2 Land of
beauty, thy ceaseless fertility, which all these ages
have not impaired, is evidence enough that thy
Beloved, though He has fled away to the everlast-
ing hills, is still thy Sun of justice, and that,
even from behind the cloud where He is hid, He
darts straight upon thee His life-giving rays.3

It is this permanent fact of the union between
Christ and His Church, it is the fruit-bearing
existence of His bride throughout all ages, that the
holy liturgy signifies by the long months of the
Time after Pentecost. No wonder that this last
season of the liturgical year is as long as, and
1 Ps. xliv. 3. * Ps. xxiii. 1. 3 Ps. lxxv. 5.

Digitized by

106

TIME AFTER PENTECOST

frequently longer than, all the others put together,
because it has for its object, first the real life of the
Church which she is living and will live till the end
of time, and secondly, that reign of love which is
intended to absorb the whole life of every Christian
during his sojourn on earth. It is in this season
of the Time after Pentecost that Jesus wins the end
towards which all His previous labours and mysteries
have been directed, that is, the union of His
members with Himself, their Head, union which is
to be produced by the persevering action of the
Holy Ghost. It is now that Incarnate Wisdom,
having fuller possession of mankind, produces in
them more abundant fruits for His eternal Father.
It is the season when the seed of the word, which
has been so unstintedly sown by the previous
mysteries, is producing perhaps a hundred-fold.
Love, now in full power, tells upon the souls of the
faithful by prayer, and suffering, and action. Yes,
that third result, action, is imperative ; for there
is nothing so impossible for genuine love, as false
quietude. The absurd pretence of habitually re-
posing in God without working for Him is a
dangerous system, for, under the pretext of letting
nothing be in the soul but love, the powers of the
soul become clogged ; the action of the Holy
Ghost is paralyzed, and, sooner or later, it will seem
to a soul who adopts such a spirituality that the
exercise of the most indispensable virtues is a dis-
traction, and therefore an imperfection. Perfect
love, when it enters a soul, rules all her faculties ;
but far from crushing, or even indiscreetly using
them, it makes each one of them more vigorous,
and each one tends to make love itself more
intense. Because of all this, therefore, the Time
after Pentecost is the longest season of the liturgical
year ; and the Church, during this most precious
time, will fill her children with the manifold

Digitized by

PROPER OF THE TIME

107

doctrine included in the action of the Holy Ghost,
who is governing us in the unitive way, and is
gradually forming in each of us the perfect man,
even unto the measure of Christ Himself.1

Moreover, this latter portion of the liturgical
year teaches us that, from the very fact of the
Holy Ghost's leading the Church to divine union,
all her labours tend to one result : that one result
is religion, or worship of God. The liturgy is the
worthy and official expression of the Church's
worship of God ; and happy we who have made
that liturgy our guide in the ways which lead to
God ! As it is with the Church herself, so must it
be with us her children : the virtue of religion
characterizes every degree of divine union.

As where charity rules the seven great virtues,
there supernatural movement and life is most
vigorous ; so, where all the acts of virtue, prompted
by love, have the glory of God for their aim (and
this is religion), there is the most unequivocal proof
that the Holy Ghost has worked union in that soul.
Religion was the life of Jesus upon earth ; and it is
the same now, for He is the eternal High Priest,
ever offering sacrifice to the Trinity. So then, if
we have attained to any degree of true union with
Him, wrought in us by the Holy Ghost, we must
have a corresponding degree of religion within us.
The apostle tells us that he who is joined to the
Lord is one spirit with Him.2 We repeat it : seek-
ing to give glory to the blessed Trinity is the
characteristic feature of a soul united with Christ
Jesus.

The Church's being united to Him necessitated
her making religion (or, what is the same, worship)
be the very essence of her existence. The magnifi-
cent celebrations of her liturgy, joined with the
perfect integrity of her faith, will ever distinguish
1 Eph. iv. 13-15. 2 1 Cor. vi. 17.

Digitized by

108

TIME AFTER PENTECOST

her, amidst the countless sects that lay claim to
truth, as the true bride of, and the truly united to,
Jesus. Hence, the temple — where God is most
solemnly worshipped by the adorable sacrifice, and
its accompaniment, its preparation, its sequel, of
the choral service of Divine Office — the temple con-
secrated to God is the Church's home. If she
leave it for a time, it is only to bring back with her
more and more worshippers. It is there that she
convenes her children to join her in celebrating
the mysteries wrought by our Lord, or in honour-
ing His blessed Mother, or the angels or the saints.
It is there she becomes the joyful mother of children
to her Spouse ; there she blesses them with the
gifts, and enlightens them with the truth, imparted
to her by Him. And as she made His house their
happiest dwelling during their life, so, after their
death, she would (if men did not interfere with her
wishes) have them rest in peace under the shadow
of those consecrated walls.

Among the souls whom God has entrusted to the
Church's care there are some who are so taken with
admiration at her ceaseless voice of praise, breathing
forth all over the world hfcr adoring love of her
Spouse's works and mysteries and perfections,1
that they aspire to do in like manner, and keep Un-
interrupted company with their mother, who is
ever in search of the Beloved ;2 they will do as she
does, that is, have but one thought, one occupation,
one ambition : divine union and a life of perfection.
The mother gives them a hearty welcome ; she
admits them into her closest intimacy ; she gladly
and unreservedly imparts to them all her own
secrets of how best to please, and how soonest find,
their same beautiful Lord. And because they are
thus filled with her spirit, the spirit of religion, she
distinguishes them from all the rest of her sons
1 Cant. iii. 1, v. 8-16. 2 Ibid. 17.

Digitized by Google

PROPER OF THE TIME

109

and daughters by the grand title of religious. The
world cannot understand them.1 The life they
lead is such a puzzle to them that live a life of
very different occupations2 that it creates a habit
of irritation against these men and women who
thus live religion. The irritation makes them
watchful to discover imperfections; or it makes
them ingenious in putting forward theories about
the religious state which would minimize its ex-
cellence ; or it will make them pull down monas-
teries, and disband the monks and nuns who live
there wasting (!) their lives in the worship of God,
in religion towards Him ! All this is quite natural
But these religious are one of the most unmistak-
able manifestations of the Church's union with
Christ ; and, for that very reason, no human
power can deprive her of that manifestation. She,
by being bride of Christ, is one body with Him ;3
that body exists solely4 for the purpose of being
offered in sacrifice of complete homage to the
eternal Father; and the Church fulfils all this
fully and unreservedly in those whose whole being,
by the vows they make and the sublime consecra-
tion given to them by the Church, is absorbed into
the religion and the perfect oblation of Christ
Jesus, the eternal High Priest.

Though all Christians do not, and cannot, lead
the life of religion in the perfect and untrammelled
way that we have just been describing, yet are they
all called upon, if they would enter heaven, to
attain such a degree of union with Christ as will
make them His true and real members. Now, that
union, even supposing it to be the lowest degree,
unites them to the Man-God, who is victim and
Priest, and whose oblation is the highest worship
that can be given to the most high God. The

1 1 Cor. ii. 14. a- Cant, iii 2-4.

8 Gen. ii. 24. 4 Heb. x. 5-14.

Digitized by

110

TIME AFTER PENTECOST

apostle teaches us that this union with the In-
carnate Word is absolutely requisite for salvation.1
That union began when we were baptized, when, as
the same apostle says, we not only put on Christ,2
but we were ingrafted into Him as the great Im-
molated, which the sacred text expresses by the
words ' in the likeness of His death.' 3 The unction
of the chrism, given to us the moment after
Baptism, attests the existence, in all the baptized,
of the kingly priesthood,4 which gives them a share
in the oblation (the religion) of the High Priest, our
Lord Jesus Christ.

These truths form the basis of the moral teaching
contained in the Epistles of Saints Peter and Paul.
Here, as the purest and sublimest teaching, the
science of Christian life is summed up, as might be
expected, in our seeking God's glory;6 in the
religion and the sacrifice of the Head, passed on to
His members, so that His worship becomes shared
in by them. Let us again think on the meaning of
that anointing in Baptism, which gives to every
Christian the impress of the great High Priest
Jesus : it implies, as we have said, the share
Christians have in the sacrifice, the religion of
Christ ; it enables them to transform into a sharing
in Christ's eternal holocaust all their victories over
sin, and all their sacrifices, and all their virtuous
acts, here on earth. So that the newly-baptized
Christian who is just born to the supernatural life
could say, as Christ did on His first coming into
this world, that he had received his body only for
the one purpose of immolating it to God's glory.6
The Christian is told by St. Paul that he too must
present his body a living sacrifice, as a service, a
worship, due unto God.7 Bendered, as he thus is,

1 Rom. viii 29, 80. 2 Gal. iii. 27. 3 Rom. vi. 5.

4 1 St. Pet. ii. 2, 9. . 6 1 Cor. x. 31. « Heb. x. 5.
7 Rom. xii. 1,

Digitized by

PROPER OF THE TIME

111

a sharer in the priesthood of the Man-God, he mast
remember what is the purpose of that participated
honour : it is, as St. Peter shows him, that he
make his good works be so many spiritual sacrifices
offered unto God by Jesus Christ, and therefore
acceptable.1

Those same two apostles teach us that we
Christians are also living stones2 of the temple
built by the Holy Ghost on the corner-stone. Nay,
that we ourselves are temples;3 and, as such, we
should resemble our Lord in this, as in all other
things. Now He, in His sacred Humanity, was
the sanctuary of the adorable Trinity.4 A temple
should be what its name implies :5 therefore,
adoration, prayer, praise, and the great sacrifice
above all, should be uppermost in our thoughts,
and should tell upon our whole conduct ; otherwise
the divine Majesty who dwells in us6 would be justly
displeased.

But what is it that makes us sanctuaries of the
Divinity? It is the coming into us of the Holy
Ghost. The reign of the Paraclete within us puts
upon us the sublime obligation of glorifying and
carrying God in our bodies.7 'If anyone love Me,'
said our Lord, ' My Father will love Him* (that is to
say, will give him that holy Spirit who is love) ; 8
' and We will come unto him, and will make Our
abode with him/9 The promise was formal ; it was
fulfilled on the day of Pentecost. The holy Spirit,
proceeding from the throne,10 filled, with the divine
stream11 which flows together with Him from the
sacred Heart of Jesus, the baptistery where the
Church, in the person of the three thousand

1 1 St. Pet. ii. 5. 2 J5^# 4> 5> s Eph. & 20-22.

4 St. John ii. 21. 5 St. Benedict, H. Rule, e. 52.

6 1 Cor. iii. 16. * jh^. yi. 20. 8 1 St. John iv. 12, 13.
» St. John xiv. 23. 10 Keep, of 2nd Fer. aft. Pent.

11 Ps. lxiv. 10.

Digitized by

112

TIME AFTER PENTECOST

neophytes,1 was awaiting her birth. The three
divine Persons came down upon that first baptismal
font ; and, while the water was yet moist on these
first converts of the Spirit of Christ, there descended
upon them what the sacred liturgy enthusiastically
terms an inundating grace of the Deity.2 Blind
and poor as they were before, they then were
enriched with light and love. Not only was the
mystery of the Trinity made known to the world,
but, by the all-efficacious formula of holy Baptism,
the Trinity took up Its abode in those regenerated
creatures, making them all and each, as St. Augus-
tine says, Its true temple.3

Nothing, therefore, could be more natural than
for the feast of the holy Trinity to be placed imme-
diately after that of the glorious Pentecost. No
sooner would the Church, wakening into life, feel
within her the divine indwelling, than she would
prostrate herself in grateful adoration before that
thrice-holy God, who thus deigned to fill her with
His infinite Majesty. Later on she would be led
to enrich her year with a festival, whose doctrinal
light and teaching would so admirably harmonize
with the rest of her liturgy.

If that festival of Trinity rightly followed Pente-
cost, it, with equal appropriateness, preceded the
one of Corpus Christi, — for the manifestation of the
three divine Persons, and the creature's acknow-
ledgment of the homage it owes to the adorable
Unity, really preceded the union, in the Sacrament
of love, between Christ and His Church. The
feast of the Eucharist would, from the very fact of
its following that of Trinity, tell the bride that the
glorification of God, one in three Persons, was to
be the fruit justly expected from the divine nuptials.
The children of the Church, invited so high up by

1 Acts ii. 41. 2 Resp. of 5th Fer. aft. Pent.

3 St. Aug. Epist. 187, alias 57.

Digitized by

PROPER OF THE TIME

113

divine Wisdom, though from no merits of their own,
would now clearly understand why it was that our
Lord did not wish to give Himself to His servants,
except in the very celebration of that sacrifice,
which gives infinite glory to the blessed Trinity.
The union between the Church and her divine
Spouse was to be on this condition, that the
holiness of the Son of Man was to be communicated
to the Church, whom He had chosen for His Bride.
Let us give respectful attention to certain most
mysterious words addressed by Jesus to His Father.
' Father,' said He, 'sanctify in the truth them
whom Thou gavest Me ; sanctify them in the truth,
which is Thy Word ; for it is for them that I do
sanctify Myself that they also may be sanctified in
truth.'1 What means this, that Jesus, who is
sanctity itself,2 and is the source of sanctity to all
creatures, should speak of sanctifying Himself?
The fathers of the Church3 explain it as being the
consecration of the sacrifice, by which Jesus, who
is the great High Priest, gives to God, in the name
of the whole world, the infinite homage which is
due to infinite Majesty. In human language, as
also in the inspired Scriptures, justice and sanctity 4
are one and the same. If, then, infinite sanctity is
one with infinite justice, is not the essentially
sanctified and sanctifying act that sacrifice of the
Son of Man which so loudly proclaims, and so
amply, yea so infinitely, satisfies the right of God,
the eternal right, whence all other rights derive
their existence, the right which is the origin of all
justice ?

Sacrifice, then, thus sanctifying the Head6 and
the members,6 is also the consummation of union
between Christ and His Church. With this before

1 St. John xvii. 17, 19. 2 Ps. xv. 10 ; St. Mark i. 24.

3 Among others, St. Cyril, in Joan., lib. x., c. 10.

4 Acts iii. 14. 6 Heb. ii. 10. 6 Ibid. x. 14.

Digitized by

114

TIME AFTER PENTECOST

us, we shall have no difficulty in understanding
how it is that the holy sacrifice, in its imposing and
simple unity, should be the very centre and soul of
a season, which signifies, and celebrates, and gives
ever new perfection to that divine union. We
must not expect to find, in the series of the Sundays
after Pentecost, that connexion of dramatic design,
that interesting gradation, working up to some fixed
day of a mystery, as was the case in the preceding
periods of the liturgical year. In those other
seasons, the Church was in search of her divine
Spouse ; she was approaching closer to Him by the
gradual celebration of His several mysteries ; each
celebration did its glorious share in the work of in-
corporating her with Him ; till at length, being all
transformed into Him, there was nothing to prevent
the longed-for union. True, it was precisely then
that the Man-God hid Himself from her view, and
seemed to be leaving her for further probation ; but
that was the very time when He sent the Holy
Ghost upon the earth ; and He, the Spirit, revealed
to the Church the sense of the word spoken by the
divine Spouse in the Canticle : ' Till the day break,
and the shadows retire, I will go to the mount of
myrrh, and to the hill of frankincense.'1

Bight well has the Church taken all in. She
has fixed her abode on the mount of sacrifice ; and
there has she mingled the myrrh of her sufferings,
and the frankincense of her worship, with the
homage paid to the Trinity by the great High Priest,
her Jesus. It is there that the fullness of Christ
is filled2 by her partaking of it ; there she receives,
day by day, an increase of fruitfulness. Having
there found Him whom her soul loved so ardently,
she holds Him fast, 3 and will never leave the
happy place He had fixed for the meeting. The

1 Cant. iv. 6. 2 Eph. i. 23. 3 Cant. iii. 4.

Digitized by

PROPER OF THE TIME

115

day will come when she is to flee with Him1 to the
mountains, where the flowers of heaven blend their
fragrance wifch that of the eternal holocaust ; but
even now love predominates and triumphs ; for,
though the bright land of heaven seems so far away,
yet from the hills of her exile, where the Man-God
continues His sacrifice, the Church may, in all
truth, say to her divine Spouse: 'My Beloved is
mine, and I am His, till the day break, and the
shadows retire/2

We thought it a necessity to offer these considera-
tions to our reader, in order to give him a clearer
idea of the importance of this liturgical season, and
enable him to thoroughly understand its spirit.
We may now resume our explanation of the liturgy
for this Time after Pentecost ; our last volume
ended with the third Sunday. The work of sancti-
fication carried on by the Holy Ghost in the souls
of men, and His ceaseless operations in the Church
at large, would have provided us with abundant
matter of instruction for each day of these twenty-
four weeks. The liturgy itself would have suggested
admirable daily reflections, for we could have taken
them from the Epistles and Gospels which, for a
long time, were assigned to nearly every feria of
this portion of the year. But this would have
obliged us to make our volume as large again as it
is. We shall, therefore, confine ourselves to an
explanation of the Mass for each Sunday. The
present usage of the Latin Church sets us the
example ; for, dating from the sixteenth century,
she prescribes, as a general rule, that should a
feria, on which no saint's feast is kept, occur during
the week, the Sunday's Mass is to be simply re-
peated. In order to supply the faithful with
suitable reflections for each of the weeks after Pente-

1 Cant. viii. 14. 2 Ibid. ii. 16, 17.

9—2

Digitized by

116

TIME AFTER PENTECOST

cost, we have taken the suggestion thus offered by
the practice and rubrics of the Church for this holy
season, and have made our commentary on the
several portions of the Sunday's liturgy somewhat
longer than will be found in the previous volumes
of the work.

THE FOUKTH SUNDAY AFTEE PENTECOST

The fourth Sunday after Pentecost was called, for
a long period, in the west, the Sunday of mercy,
because, formerly, there was read upon it the pas-
sage from St. Luke beginning with the words :
* Be merciful, as your Father is merciful.' But,
this Gospel having been since assigned to the Mass
of the first Sunday after Pentecost, the Gospel of
the fifth Sunday was made that of the fourth ; the
Gospel of the sixth became that of the fifth ; and so
on, up to the twenty-third. The change we speak
of was, however, not introduced into many Churches
till a very late period ; 1 and it was not universally
received till the sixteenth century.

Whilst the Gospels were thus brought forward a
week, in almost the whole series of these Sundays,
the Epistles, Prayers, and the other sung portions
of the ancient Masses were, with a few exceptions,
left as originally drawn up. The connexion which
the liturgists of the eleventh, twelfth, and thirteenth
centuries had fancied they found between the Gospel
and the rest of the liturgy for these Sundays was
broken. Thus the Church spared not those favourite
views and explanations which were at times far-

1 Cf. cum Missali hodierno Bern. Aug. De offic. Mis.
cap. v ; Microlog. De eccl. obs. cap. lxi ; Honor. Augustod.
Gemma animse, 1. iv ; Rupert. De div. off. 1. xii; Durand.
1. vi ; etc.

Digitized by

FOURTH SUNDAY

117

fetched; and yet she did not intend thereby to
condemn those writers, nor to discourage her
children from perusing their treatises, for, as the
holy reflections they contained were frequently sug-
gested by the authority of the ancient liturgies,
such reading would edify and instruct. We are
quite at liberty, then, to turn their labours to profit ;
let us only keep this continually before us — that
the chief connexion existing between the. several
portions of the proper of each Mass for the Sundays
after Pentecost consists in the unity of the sacrifice
itself.

In the Greek Church there is even less pretension
to anything approaching methodical arrangement in
the liturgy of these Sundays. On the morrow of
Pentecost they begin the reading of the Gospel of
St. Matthew, and continue it, chapter after chapter,
up to the feast of the Exaltation of the holy Gross,
in September. St. Luke follows St. Matthew, and
is read in the same way. The weeks and Sundays
of this season are simply named according to the
Gospel of each day ; or they take the name of the
evangelist whose text is being read : thus, our first
Sunday after Pentecost is called by them the first
Sunday of St. Matthew ; the one we are now keeping
is their fourth of St. Matthew.

In a former volume,1 we have spoken of the im-
portance of the eighth day as the Christian sub-
stitute for the seventh of the Jewish sabbath, and
as the holy day of the new people of God. ' The
Synagogue, by God's command, kept holy the
Saturday or the Sabbath in honour of God's rest
after the six days of the creation ; but the Church,
the bride of Jesus, is commanded to honour the
work of her Spouse. She allows the Saturday to
pass — it is the day of her Lord's rest in the
1 « Paschal Time,' p. 18.

Digitized by

118

TIME AFTER PENTECOST

sepulchre : but now that she is illumined with the
brightness of the Resurrection, she devotes to
the contemplation of His work the first day of the
week, the Sunday : it is the day of light, for on it
He called forth material light (which was the first
manifestation of order amidst chaos) ; and, on tte
same day, He that is the brightness of the Father,1
and the light of the world,2 rose from the darkness
of the tomb.'

So important is the Sunday's liturgy, destined
each week to honour such profound mysteries, that,
for a long time, the Roman Pontiffs kept down the
number of feasts which were above the rank of
semi-doubles ; that thus the Sunday, which is itself
a semi-double, might not be superseded. It was
not till the second half of the seventeenth, century
that this discipline of reserve was relaxed. Then it
was that it had to give way in order thereby to
meet the attacks, made by the Protestants and their
allies the Jansenists, against the cult of the saints.
Need was of reminding the faithful that the honour
paid to the servants of God detracts not from the
glory of their Master ; that the cult of the saints,
the members of Christ, is but the consequence and
development of that which is due to Christ their
Head. The Church owed it to her Spouse to make
a protest against the narrow views of these in-
novators, who were really aiming at lessening the
glory of the Incarnation by thus denying its grand-
est consequences. It was, therefore, by a special
inspiration of the holy Spirit that the apostolic See
then permitted several feasts, both old and new, to
be ranked as of a double rite. To strengthen the
solemn condemnation she had pronounced against
the heretics of that period, she wisely adopted the
course of allowing the feasts of saints to be some-
times kept on Sundays, although these latter were
1 Heb. i. 8. 2 St. John viii. 12.

Digitized by

FOURTH SUNDAY

119

considered as being especially reserved for the cele-
bration of the leading mysteries of our Catholic faith,
and for the obligatory attendance of the people.

The Sunday, or daniinical, liturgy was not, how-
ever, altogether displaced by the celebration of any
particular feast on the Lord's Day ; for, no matter
how solemn soever the feast falling on a Sunday
may be, a commemoration must always be made of
the Sunday, by adding its Prayers to those of the
occurring feast, and by reading its proper Gospel,
instead of that of St. John, at the end of Mass.
Neither let us forget that after the assisting at the
solemn Mass and the canonical Hours, one of the
best means for observing the precept of keeping
holy the sabbath-day is our own private meditation
upon the Epistle and Gospel appointed by the
Church for each Sunday.

MASS

The Church, on the morrow of Trinity Sunday,
began the reading of the Books of Kings in her
Night Office. On this very night preceding our
Sunday she entered on the admirable history of
David's triumph over Goliath, the Philistine giant.
Now, who is the Church's true David but that
divine leader who, for these eighteen hundred years,
has been marshalling the army of the saints to
victory ? Is not she herself the King's daughter,1
who was promised to Him who should win the
batjile against satan? That battle was won on
Calvary by our Lord Jesus Christ; He saved the
true Israel, and avenged the insult offered to the
God of hosts. Filled with the sentiments breathed
into her by this episode of sacred history, the
Church, the bride, borrows the words of David,2
wherewith to celebrate the noble exploits of her

1 Kings xvii 25-27. 2 Ps. xxvi.

Digitized by

120

TIME AFTER PENTECOST

Spouse, and to tell the confidence which she has
in Him, in consequence of His triumph. It is her
Introit.

INTROIT

Dominus illuminatio mea
et salus mea, quern timebo ?
Dominus defensor vitae mese,
a quo trepidabo ? Qui tribu-
lant me inimici mei, ipsi in-
firmati sunt et ceciderunt.

P*. Si consistant adver-
sum me castra, non timebit
cor meum. Gloria Patri.
Dominus.

The Lord is my light and my
salvation, whom shall I fear ?
The Lord is the protector of my
life, of whom shall I be afraid ?
My enemies that trouble me
have themselves been weakened,
and have fallen.

P*. If armies in camp should
stand together against me, my
heart shall not fear. Glory,
etc. The Lord.

Notwithstanding her confidence in heaven's help
in times of trial, yet does the Church ever pray to
the Most High that He would bless the world with
peace. If, when the battle comes, the bride thrills
at the thought that she will then have the chance
of proving her devoted love, yet, as mother, she
trembles when she thinks that many of her chil-
dren, who would have been saved had the times been
peaceful, will perish because of days of trouble over-
taking them. Let us pray with her in the Collect.

COLLECT

Da nobis, queesumus Do- Grant us, we beseech thee,
mine, ut et mundi cursus 0 Lord, that, by thy provi-
pacifice nobis tuo ordine dence, the events of this world
dirigatur : et Ecclesia tua may be peacefully arranged for
tranquilla devotione laetetur. us, and that thy Church may
Per Dominum. be gladdened by being per-

mitted to serve thee with peace-
ful devotedness. Through, etc.

SECOND COLLECT

A cunctis nos quaesumus,
Domine, mentis et corporis
defende periculis: et inter-
cedente beata et gloriosa
semper Virgine Dei Geni-

Preserve us, 0 Lord, we be-
seech Thee, from all dangers of
soul and body : and, by the
intercession of the glorious and
blessed Mary, the ever Virgin

Digitized by

FOURTH SUNDAY

121

Mother of God, of blessed
Joseph, of the blessed apostles
Peter and Paul, of blessed N.
(here is mentioned the titular
saint of the church), and of all
the saints, grant us, in thy
mercy, health and peace ; that,
all adversities and errors being
removed, thy Church may serve
thee with undisturbed liberty.

The third Collect is left to the priest's own choice.

EPISTLE

Lectio Epistolae beati Pauli Lesson of the Epistle of St.
Apostoli ad Bomanos. Paul the Apostle to the

Romans.

trice Maria, cum beato
Joseph, beatis apostolis tuis
Petro et Paulo, atque beato
N. et omnibus Sanctis, salu-
tem nobis tribue benignus et
pacem ; ut destructis adver-
sitatibus et erroribus uni-
versis, Ecclesia tua secura
tibi serviat libertate.

Chapter VIII.
Brethren : I reckon that the
sufferings of this time are not
worthy to be compared with
the glory to come, that shall be
revealed in us. For the expec-
tation of the creature waiteth
for the revelation of the sons of
God. For the creature was
made subject to vanity, not
willingly, but by reason of him
that made it subject, in hope :
because the creature also itself
shall be delivered from the ser-
vitude of corruption, into the
liberty of the glory of the chil-
dren of God. For we know that
every creature groaneth, and
travaileth in pain even till now.
And not only it, but ourselves
also, who have the first-fruits of
the Spirit, even we ourselves
groan within ourselves, waiting
for the adoption of the sons of
God, the redemption of our
body in Christ Jesus our Lord.

The first-fruits of the Spirit are the grace and the
virtues which He has put into our souls, as the

Caput VIII.
Fratres, Existimo quod
non sunt condignae passiones
hujus temporis ad futuram
gloriam, quae revelabitur in
nobis. Nam exspectatio
creaturse revelationem filio-
rumDei exspectat. Yanitati
enim creatura subjecta est
non volens, sed propter eum
qui subjecit earn in spe :
quia et ipsa creatura libe-
rabitur a servitute corrup-
tionis in libertatem gloriae
filiorum Dei. Scimus enim
quod omnis creatura inge-
miscit, et parturit usque
adhuc. Non solum autem
ilia, sed et nos ipsi primitias
Spiritus habentes, et ipsi
intra nos gemimus, ado-
ptionem filiorum Dei ex-
spec tantes, redemptionem
corporis nostri: in Christo
Jesu Domino nostro.

Digitized by

Google

122

TIME AFTER PENTECOST

earnest of salvation and the germ of future glory.
Our faith confirms our possession of these divine
pledges ; and regenerate human nature, even amidst
all the trials of this life, is consoled at the very
thought of the noble destiny to which it is called.
Satan may use his fiercest efforts to regain his lost
ground ; and the soul may have many and frequent
battles to fight, in order to hold what was once-
under the dominion of the enemy; but Christian
hope is an armour of heaven's own making. Hope
' entereth in even within the veil 'j1 and then she
comes, telling the combatant about the dispropor-
tion, here mentioned by the apostle, between the
fatigues of the march here below and the bliss
which is to reward our fidelity in the happy land
above. He has the promises of God and the mar-
vellous dealings of the Paraclete in his regard, both
in the past and now, all justifying his expectations
of the future glory that shall then be revealed, be
realized, in him. The very earth he dwells on,
which now so often tyrannizes over him and
deceives his senses, urges him to fix his heart on
something far better than itself ; it even seems to
share in his hopes. St. Paul tells us so in our
to-day's Epistle : the wild upheavings, the restless
changes of material creation, are so many voices
clamouring for the destruction of sin, and for the
final and total triumph over the corruption which
followed sin. The present condition of this world,
therefore, furnishes a special and most telling
motive, inviting us to the holy virtue of hope. They
alone can find anything strange in such teaching
who have no idea of how man's being raised up to
the supernatural order was, from the beginning, a
real ennobling of the world which was made for
man's service. Men of this stamp have their own
ways of explaining God's creation ; but the truth
1 Heb. vi. 19.

Digitized by

FOURTH SUNDAY

128

which explains everything both on earth and in
heaven — the divine axiom which is the principle
and reason of everything that has been made — is
this : that God, who of necessity does everything
for His own glory, has, of His own free choice,
appointed that the perfection of this His glory shall
consist in the triumph of His love, by the ineffable
mystery of divine union realized in His creature.
To bring this divine union about is, consequently,
by God's gracious will, not only the one sole end,
but, moreover, the one only law, the vital and con-
stitutive law, of creation. When the Spirit moved
over chaos, He adapted the informal matter to the
designs of infinite love. Thereby the various
elements, and the countless atoms, of the world
that was in preparation really derived from this
infinite love the principle of their future develop-
ment and power; they received it as their one
single mission to co-operate, each in its own way,
with the holy Spirit, in leading man, the creature
chosen by eternal Wisdom, to the proposed glorious
end — union with God. Sin broke the alliance, and
would have destroyed the world by taking from it
the purpose of its existence, had it not been for the
incomprehensible patience of the God it outraged,
and the marvellous renovations of the original plan
achieved by the Spirit of love. A violent state,
the state of struggle and expiation, has now been
substituted for what, in the primal design of the
Creator, was to be the effortless advance of the
king of creation to his grand destiny, the spon-
taneous growth of what someone has called man,
* the god in the bud.' Divine union is still offered
to the world, but at what a cost of trouble and
travail ! We may still enjoy the eternal music of
triumph, and all the joys of the divine nuptial
banquet ; but oh ! what a long prelude of sighs
and sobs must precede !

Digitized by

124 TIME AFTER PENTECOST

Men who recognize no other law than that of the
flesh may be as deaf and as indifferent as they
please to the teachings of positive revelation ; but
mere matter will go on ever condemning their
materialism. Nature, which they pretend to acknow-
ledge as their only authority, will continue to
preach the supernatural with her thousand mouths,
and will preach it in every nook of the earth ; and
creation, disturbed though it be, and turned astray
by the fall of Adam, will still keep proclaiming — all
the louder because it is in suffering — that the fallen
king, whom it was intended to serve, has a destiny
far beyond all finite things. 0 ye mysterious
sufferings of creatures, which the apostle here calls
your groanings, may we not name you, as one of
the poets did, 'the tears of things'?1 Truly, you
are like the soul of music of this land of trial ; we
have but to listen to your sweet plaintive sounds,
and let you speak your eloquence, and you lead us
to Him who is the source of all beauty and love.
The pagan world heard your voice ; but its philo-
sophers would have it that you meant pantheism !
The Holy Ghost had not yet begun His reign.
He alone could explain to us the strange language
of nature, and her vehement aspirations, all of
which had been put into her by Himself. All is
now made clear to us : the Spirit of *the Lord hath
filled the whole earth ;2 the divine witness, who
giveth us assurance that we are the sons of God,8
has carried His precious testimony to the farthest
limits of creation ; for all creation thrills with
expectancy, impatient to see the coming of that
glorious day which is to be the revelation of the
glory that belongs to these sons of God. It is on
their account that they too have had to suffer;
together with them they shall be set free, and shall

1 Virg., 1 Mn.; I. 462. * Wisd. i. 7. 3 Boui. viii. 16.

Digitized by

FOURTH SUNDAY

125

share in the brightness of their coronation-day.
St. John Chrysostom compares the earth to ' the
nurse who has brought up the king's son ; when he
succeeds to his father's kingdom, she too is made
all the better off. . . . It is much the same with
all men ; when a son of theirs is to appear in the
splendour of some new dignity, they let his very
servants wear richer suits. So will God vest in
incorruption every creature when the day of the
deliverance and glory of His children shall come.'1

The Gradual offers up to God the prayers of
Christians who, though they are far from being
free from sin, and feel that they are unworthy of
His assistance, yet, for His own glory's sake, sue
Him to have compassion on them. Poor though
they be, they are His soldiers ; their cause is His.
The Alleluia-verse shows us the Church, though
here below she be poor and persecuted, sending up
her prayer of confidence to the throne of her
Spouse, the mo%i just Judge.

GRADUAL

Propitius esto, Domine,
peccatis nostris, nequando
dicant gentes : ubi est Deus
eorum ?

V. Adjuva nos, Deus sa-
lutaris noster : et propter
honorem nominis tui, Do-
mine, libera nos.

Alleluia, alleluia.

V. Deus, qui sedes super
thronum, et judicas sequita-
tem, esto refugium paupe-
rumintribulatione. Alleluia.

Be merciful, O Lord, to our
offences, that the Gentiles may
never say : Where now is their
God?

V. Help us, 0 Lord, our
Saviour, and, for the honour of
thy name, deliver us, 0 Lord.

Alleluia, alleluia.

V. 0 God, who sittest on thy
throne, and judgest justly, be a
refuge to the poor in distress.
Alleluia.

1 In Ep. ad Bom., Horn. xiv. 5.

Digitized by

126

TIME AFTER PENTECOST

Sequentia sancti Evangelii
secundum Luoam.

Caput V.
In illo tempore : Cum
turbse irruerent in Jesum,
ut audirent verbum Dei, et
ipse stabat secus stagnum
Genezareth. Et vidit duas
naves stantes secus stagnum:
piscatores autem descende-
rant, et lavabant retia. As-
cendens autem in unam
navim, quae erat Simonis,
rogavit eum a terra reducere
pusillum. Et sedens, docebat
de navicula turbas. Ut ces-
savit autem loqui, dixit ad
Simonem : Due in altum, et
laxate retia vestra in captu-
ram. Et respondens Simon,
dixit illi : Prseceptor, per to-
tam noctem laborantes, nihil
cepimus : in verbo autem
tuo laxabo rete. Et cum
hoc fecissent, concluserunt
piscium multitudinem copi-
osam ; rumpebatur autem
rete eorum. Et annuerunt
sociis, qui erant in alia navi,
ut venirent, et adjuvarent
eos. Et venerunt, et imple-
verunt ambas naviculas, ita
ut pene mergerentur. Quod
cum videret Simon Petrus,
procidit ad genua Jesu, di-
cens : Exi a me, quia homo
peccator sum, Domine. Stu-
por e n i m circumdederat
eum, et omnes qui cum illo
erant, in captura piscium
quam ceperant : similiter
autem Jacobum et Joan-
nem, filios Zebedaei, qui
erant socii Simonis. Et ait

Sequel of the holy Gospel
according to Luke.

Chapter V.
At that time, it came to pass,
that when the multitude pressed
upon him to hear the word of
God, he stood by the lake of
Genesareth, and saw two ships
standing by the lake; but the
fishermen were gone out of
them and were washing their
nets. And going into one of
the ships that was Simon's, he
desired him to draw back a
little from the land. And sit-
ting he taught the multitudes
out of the ship. Now when he
had ceased to speak, he said to
Simon : Launch out into the
deep, and let down your nets
for a draught. And Simon,
answering, said to him : Master,
we have laboured all the night,
and have taken nothing ; but at
thy word, I will let down the
net. And when they had done
this, they enclosed a very great
multitude of fishes, and their
net broke. And they beckoned
to their partners that were in
the other ship, that they should
come and help them. And they
came and filled both the ships,
so that they were almost sink-
ing. Which when Simon Peter
saw, he fell down at Jesus'
knees, saying : Depart from me,
for I am a sinful man, 0 Lord.
For he was wholly astonished,
and all that were with him, at
the draught of the fishes which
they had taken. And so were
also James and John the sons
of Zebedee, who were Simon's

Digitized by

FOURTH SUNDAY

127

ad Simonem Jesus : Noli partners. And Jesus saith to

timere : ex hoc jam homines Simon : Fear not; from hence-

eris capiens. Et subductis forth thou shalt catch men.

ad terrain navibus, relictis And having brought their ships

omnibus secuti sunt eum. to land, leaving all things they

The prophecy and promise made by Jesus to
Simon the son of John is now fulfilled. We were
in amazement, on the day when the Holy Ghost
came down, at the success which attended Peter's
first fishing for men ; he cast in his nets, and it
was the choicest of the sons of Israel that he took,
and offered them to the Lord Jesus. But the bark
of Peter was not to be long confined within Jewish
waters. Insignificant as it seems to human views,
the ship is now sailing on the high seas; it rides
on the deep waters, which are, so St. John tells us,
peoples and nations.1 The boisterous wind, the
surging billows, the storm, no longer terrify the
boatman of Lake Tiberias ; for he knows that he
has on board Him who is the master of the waves —
Him, that is, who has given the deep as a garment to
clothe the earth.2 Endued with power from on
high,3 Peter has cast his net, the apostolic preaching,
all over the great ocean ; for it is large as the
world, and is to bring the sons of the ' great fish/4
the divine Icthus,5 to the eternal shore. Grand
indeed is the work assigned to Peter. Though
fellow-labourers have been joined to him in his
divine enterprise, yet does he preside over them
all as their undisputed head, as master of the ship
where Jesus commands in person, and directs all
the operations to be done for the world's salvation.
Our to-day's Gospel very opportunely prepares us
for, and sums up, the teachings included in the
feast of the prince of the apostles, which always

1 Apoc. xvii. 15. 2 Ps. eiii. 6. 3 St. Luke xxiv. 49.

4 Titul. 8. AbercU. 6 Inscript Augustod.

followed him.

128

TIME AFTER PENTECOST

comes close on the fourth Sunday after Pentecost.
For that very reason, we leave for that feast the
detailed enumeration of the glories inherent in the
vicar of Christ ; and limit ourselves, for the present,
to the consideration of the other mysteries contained
in the text before us.

The evangelists have left us the account of two
miraculous fishings made by the apostles in presence
of their divine Lord : one of these, related by
St. Luke, the Church proposes for our consideration
on this Sunday; the other, with its exquisite
symbolism, was put before us by the beloved dis-
ciple on Easter Wednesday. The former of these,
which took place while our Lord was still in the
days of His mortal life, merely states that the net
was cast into the water, and that it broke with the
multitude of the draught ; but no notice is taken
by the evangelist of either the number or the kind
of fish. In the second, it is our risen Lord who
tells the fishermen, His disciples, that the net must
be let down on the right side of their boat ; it
catches, and without breaking, a hundred and fifty
great fishes ; these are brought to the shore where
Jesus is waiting for them, that He may join them
with the mysterious bread and fish that He Him-
self has already prepared for His labourers.1 The
fathers are unanimous in the interpretation of
these two fishings : they represent the Church ;
first of all, the Church as she now is, and next as
she is to be in eternity. As she now is, the Church
is the multitude, without distinction between good
and bad ; but afterwards — that is, after the resur-
rection— the good alone will compose the Church,
and their number will be for ever fixed. ' The
kingdom of heaven/ says our Lord, ' is like to a
net cast into the sea, and gathering together of
all kind of fishes ; which, when it was filled, they
1 St. John xxi. 1-13.

Digitized by

FOURTH SUNDAY

129

drew out ; they chose out the good into vessels,
but the bad they cast forth.'1
QTo speak with St. Augustine, the fishers of men
have cast forth their nets ; they have taken the
multitude of Christians which we see in wonder-
ment ; they have filled the two ships with them, the
two peoples, Jew and Gentile. But what is this
we are told? The multitude weighs down the
ships, even to the risk of sinking them ; it is what
we witness now : the pressing and mingled crowd
of the baptized is a burden to the Church. Many
Christians there are who live badly; they are
a trouble to, and keep back, the good. Worse
than these, there are those who tear the nets by
their schisms or their heresies ; they are impatient
- of the yoke of unity, and will not come to the
banquet of Christ; they are pleased with them-
selves. Under pretext that they cannot live with
the bad, they break the net which kept them in
the apostolic track, and they die far off the shore.
In how many countries have they not thus broken
the great net of salvation? The Donatists in
"Africa, the Arians in Egypt, Montanus in Phrygia,
Manes in Persia ; and since their times, how many
others have excelled in the work of rupture ! Let
us not imitate their folly. If grace have made
us holy, let us be patient with the bad while living
in this world's waters. Let the sight of them
drive us neither to live as they do, nor to leave the
Church. The shore is not far off, where those on
the right, or the good, will alone be permitted to
land, and from which the wicked will be repulsed,
and cast into the abyss.2

In the Offertory, the Christian army sues for that
light of faith which alone can make it sure of
victory ; and this, because it tells where the enemy
St. Matt. xiii. 47, 48. 2 S. Aug. Serm. 248-252, passim.

Digitized by

130

TIME AFTER PENTECOST

is, and what are his plans. For a servant of God
who is thus enlightened, night has no dangers;
the brightness of heaven's beams keeps off from
his eyes that fatal sleep which implies defeat and

death.

OFFERTORY

Illumina oculos meos, ne
unquam obdormiam in
morte : nequando dicat ini-
micus mens : Prsevalui ad-
versus eum.

Enlighten mine eyes, that I
may never sleep in death ; lest
the enemy should ever say: I
have prevailed over him.

The gifts offered on the altar for the all-mighty
transformation of the sacrifice are a figure of the
faithful themselves. It is on this account that the
Church prays, in the Secret, that our Lord would
draw to Himself our rebel wills, and change them, as
He is about to do with these gifts. Let us remember,
that of all the fish that were in the mysterious net,
those only, as the fathers tell us, will be the elect
of the eternal shores who ' live in such wise as to
deserve to be introduced, by the fishermen of the
Church, to the banquet of Christ Jesus.'1

SECRET

Oblationibus nostris, quae- Receive our offerings, we
sumus Domine, placare sus- beseech thee, 0 Lord, and be
ceptis : et ad te nostras etiam appeased thereby ; and merci-
rebelles compelle propitius fully compel our rebel wills to
voluntates. Per Dominum. yield unto thee. Through, etc.

SECOND SECRET

Exaudi nos, Deus Salu- Graciously hear us, 0 God,

taris noster : ut per hujus our Saviour ; that, by virtue of

sacramenti virtutem, a cun- this sacrament, thou mayst

ctis nos mentis et corporis defend us from all enemies, of

hostibus tuearis, gratiam both soul and body ; grant us

tribuens in prsesenti, et glo- grace in this life, and glory in

riam in future the next.

The third Secret is left to the priest's own choice.
1 Bruno Ast. Expos, in Gen., c. I.

Digitized by

FOURTH SUNDAY

131

That God who enabled David's weakness to
triumph over the giant Philistine, gives Himself to
us in the sacred mysteries. Let us sing the psalm
from which the Communion-anthem is taken: let
us sing these few words in praise of His merciful
power, which makes itself become ours by means of
this adorable Sacrament.

COMMUNION

Dominus firmamentum
meum, et refugiuin meum, et
liberator meus ; Deus mens,
adjutor meus.

The Lord is my support, and
my refuge, and my deliverer :
my God is my helper.

St. Augustine1 gives the name of sacrament of
hope to the divine mystery wherein the Church daily
proclaims and restores, here below, her social union.
The real union, though at present it be veiled, of
the Head and the members in the banquet of eternal
Wisdom, is a pledge of the future glories of re-
generate humanity, far exceeding that restless
expectation of creation, of which the apostle spoke
to us in to-day's Epistle. Let us pray, in the Post-
communion, that our defilements may be removed,
and may not impede this holy Sacrament from
producing its full effect in us ; for such is its virtue,
that it is able to lead us to the consummate per-
fection of salvation.

POSTCOMMUNION

Mysteria nos, Domine, May the mysteries we have

guaesumus, sumpta purifi- received, 0 Lord, both purify

cent, et suo munere tuean- and defend us, by the gift they

tur. Per Dominum. bestow. Through, etc.

SECOND POSTCOMMUNION

Mundet et muniat nos, May the oblation of this
quaesumus, Domine, divini divine Sacrament, we beseech
Sacramenti munus oblatum, thee, 0 Lord, both cleanse and

1 Contra Faustum. L. xii. 20.

10—2

Digitized by

132

TIME AFTER PENTECOST

et intercedente beata Vir- defend us; and by the interces-

gine Dei Genitrice Maria, sionof blessed Mary, the Virgin-

cuni beato Joseph, beatis Mother of God, of blessed

apostolis tuis Petro et Paulo, Joseph, of the blessed apostles

atque beato N. et omnibus Peter and Paul, of blessed N.,

Sanctis, a cunctis nos reddat and of all the saints, free us

et perversitatibus expiatos, from all sin, and deliver us

et adversitatibus expeditos. from all adversity.

The third Postcommunion is left to the priest's
own choice.

VESPERS ^

The psalms, capitulum, hymn, and versicle, as
above, pages 71-81.

ANTIPHON OF THE MAGNIFICAT

Praeceptor, per totam no-
ctem laborantes nihil cepi-
mus; in verbo autem tuo
laxabo rete.

Master, we have laboured all
night, and have taken nothing ;
but at thy word, I will let down
the net.

OREMUS

Da nobis, qusesumus, Do-
mine, ut et mundi cursus
pacifice nobis tuo ordine
dirigatur, et Ecclesia tua
tranquilla devotione laetetur.
Per Dominum.

LET US PRAY

Grant us, we beseech thee,
0 Lord, that, by thy provi-
dence,_the events of this world
may be peacefully arranged for
us, and that thy Church may
be gladdened by being per-
mitted to serve thee with peace-
ful devotedness. Through, etc.

THE FIFTH SUNDAY AFTER PENTECOST

This Sunday, which, with the Greeks, is called the
fifth of St. Matthew, was known by the Latins as the
Sunday of the fishing ; such was its name up to the
time when the Church transferred to the previous
Sunday the Gospel which suggested that title. The
week which it commences is, in some ancient

Digitized by

FIFTH SUNDAY

133

lectionaries, called the ' first after the feast of the
apostles ' or of St. Peter ; in others it is the second
or third after the same feast; these, and similar
varieties of names, which it is no rare thing to find
in the liturgical books of the Middle Ages, are due
to the fact that Easter was kept earlier or later in
the years when those books were written.

The Church began last night the reading of the
second Book of Kings, which opens with the descrip-
tion of Saul's sad end and David's accession to the
throne of Israel. The exaltation of Jesse's son is
the climax to the prophetic life of the ancient
people. In David God had found His faithful ser-
vant,1 and He resolved to exhibit him to the world
as the most perfect figure of the future Messiah. A
solemn promise of Jehovah assured the new monarch
as to the future of his race ; his throne was to be
everlasting,2 for at some future day it was to be the
throne of Him who should be called the Son of the
Most High, though, at the same time, He was to be
Son of David.3

But whilst the tribe of Juda was hailing in
Hebron the king elected by the Lord, there were
dark clouds on the horizon. In her Vespers of
yesterday the Church sang, as one of her finest
antiphons, the funeral ode which inspiration dictated
to David when he saw the regal crown that had
been picked up from the dust and gore of the battle-
field, whereon had fallen the princes of Israel : ' Ye
mountains of Gelboe, let neither dew nor rain come
upon you, for there was cast away the shield of the
valiant, the shield of Saul, as though he had not
been anointed with oil. How are the valiant fallen
in battle ! Jonathan slain on the high places !
Saul and Jonathan exceedingly lovely and comely
in their life; even in death they were not divided.'4

1 Ps. lxxxviii. 21. 2 Ibid. 36-38. 3 St. Luke i. 32.

4 2 Kings i. 21, 23, 25.

Digitized by

184

TIME AFTER PENTECOST

The proximity of the great solemnity of the
apostles, June 29, to the Saturday when this
antiphon is sung, has suggested to the Church to
apply its last words to Saints Peter and Paul, during
the octave of their feast : ' Glorious princes of the
earth ! as they loved each other in their life, so even
in their death they were not divided!'1 Like the
Hebrew people at this period of their history, our
Christian armies have often had to hail the accession
of a king on the field reddened with the blood of
his predecessor.

MASS

As on last Sunday, so again to-day, the Church
seems to unite together the readings of the previous
night and the solemn entrance of the sacrifice. The
Introit for this fifth Sunday is taken from Psalm
xxvi., which was composed by David on occasion of
his coronation in Hebron. It expresses the humble
confidence of him who has nothing here below to
trust in ; and yet he has the Lord as his light and
salvation. In the events just referred to, nothing
less than a blind faith in God's promises could have
kept up the courage of the young shepherd of
Bethlehem, and nothing less could have inspired
the people who had made him their king. But we
must see beyond this; we must understand that
the kingship of Jesse's son and his descendants, in
the ancient Jerusalem, represents, for our mother
the Church, a grander royalty, and a more lasting
dynasty — the kingship of Christ and the dynasty of
the sovereign Pontiffs.

INTROIT

Exaudi, Domine, vocem Hear, 0 Lord, my voice, with
meam qua clamavi ad te : which I have cried to thee : be
adjutor meus esto, ne dere- thou my helper : forsake me

1 Ant. Oct. Apost. ad Benedicts.

Digitized by

FIFTH SUNDAY

135

linquas me. neque despicias not : do not thou despise me,

me, Deus salutaris meus. 0 God, my Saviour !

P8. Dominus illuminatio Ps. The Lord is my light

mea, et salus mea ; quern and my salvation ; whom shall

timebo ? I fear ?

V. Gloria Patri. Exaudi. Glory, etc. Hear.

The blessings promised to David as recompense
for his combats were but a poor figure of those
which await in heaven the vanquishers of the world
the flesh, and the devil. They are to be kings for
ever ; on their thrones, they are to enjoy the fullness
of those inebriating and heavenly delights, some
drops of which are permitted by the divine Spouse
to be tasted, here below, by souls that are faithful
to Him. Let us, therefore, love Him, who thus
recompenses our love; and since, of ourselves, we
can do nothing, let us, through the Spouse, ask the
giver of every best gift 1 to bestow on us the perfection
of divine charity.

COLLECT

Deus, qui diligentibus te 0 God, who hast prepared
bona invisibilia praeparasti : invisible good things for them
infunde cordibus nostris tui that love thee : pour forth into
amoris affectum ; ut te in our hearts an affectionate love
omnibus, et super omnia for thee : that, loving thee, in
diligentes, promissiones all things, and above all things,
tuas, quae omne desiderium we may come to the enjoy-
superant, consequamur. Per ment of thy promises, which
Dominum. _ surpass all that we could desire.

Through, etc.

The other Collects, as given above, in the Mass
of the fourth Sunday, page 120.

EPISTLE

Lectio Epistolae beati Petri Lesson of the Epistle of St.
Apostoli Peter the Apostle.

1 Caput III. 1 Chapter III.

Charissimi, Omnes una- Dearly beloved : Be ye all
nimes in oratione estote, of one mind, having compas-
r St. James i. 17.

Digitized by

Google

136

TIME AFTER PENTECOST

sion one of another, being lovers
of the brotherhood, merciful,
modest, humble : not rendering
evil for evil, nor railing for rail-
ing, but contrariwise, blessing :
for unto this are you called,
that you may inherit a bles-
sing. For, he that will love
life, and see good days, let him
refrain his tongue from evil,
and his lips that they speak no
guile. Let him decline from
evil, and do good : let him seek
after peace, and pursue it : be-
cause the eyes of the Lord are
upon the just, and his ears unto
their prayers ; but the counten-
ance of the Lord upon them that
do evil things. And who is he
that can hurt you, if you be
zealous of good? But if also
you suffer any thing for justice'
sake, blessed are ye. And be
not afraid of their fear, and be
not troubled. But sanctify the
Lord Christ in your hearts.

compatientes, fraternitatis
amatores, misericordes, mo-
desti, humiles : non red den-
tes malum pro malo, nec
maledictum pro maledicto,
sed e contrario benedicen-
te8 : quia in hoc vocati estis,
ut benedictionem hereditate
possideatis. Qui enim vult
vitam diligere, et dies videre
bonos, coerceat linguam
suam a malo, et labia ejus
ne loquantur dolum. De-
clinet a malo, et faciat
bonum : inquirat pacem, et
sequatur earn. Quia oculi
Domini super justos, et aures
ejus in preces eorum : vultus
autem Domini super facien-
tes mala. Et quis est qui
vobis noceat, si boni semu-
latores fueritis ? Sed et si
quid patimini propter justi-
tiam, beati. Timorem autem
eorum ne timueritis, et non
conturbemini. Dominum
autem Christum sanctificate
in cordi^us vestris.

The Gospel of last Sunday showed us the apostles
gathering into their net the mystic fish, which
represented the chosen souls called into the union
of the Church. To-day we must look upon the
faithful as the living stones of which that Church
is built ; for we are listening to the words of Peter,
who is the rock and the foundation-stone. The
Son of God came down from heaven for no other
purpose than to found on earth a glorious city, in
which God Himself might delight to dwell;1 He
came, that He might build for His Father a temple
of matchless beauty, where praise and love,
ceaselessly sounding from the very stones which

1 Apoc. xxi. 2, 8,

Digitized by Google

FIFTH SUNDAY

137

form its walls, might worthily proclaim it to be the
sanctuary of the great sacrifice. He became
Himself the foundation of the thrice holy structure,
wherein was to burn the eternal holocaust.1 He
communicated this character of foundation of the
new temple to Simon, His vicar ;2 and by giving
him the name of Peter or rock, He as good as told
all future generations, what was the one aim of all
His divine labours, viz., to build, here on earth, a
temple worthy of His eternal Father. Let us, with
respectful gratitude, receive from this vicar of the
Man-God the practical lossons which are involved
in this master-truth. And, as we are just now in
the period of the year when the calendar brings the
prince of the apostles into such welcome prominence,
let us be led by the Church nearer and nearer to
this shepherd and bishop of our souls.3

Union of true charity, concord, and peace, which
must, at every cost, be kept up as the condition for
their being happy both now and for ever — such is
the substance of the instructions addressed by Simon,
now Peter, to those other chosen stones, which rest
upon him, and constitute that august temple to be
presented by the Son of Man to the glory of the
Most High. Do not the solidity and duration of even
earth's palaces depend on the degree of union
between the materials used in their structure?
Again, it is union which gives strength and beauty
to all the parts of this immense universe ; let there
be a cessation of that mutual attraction which
combines them together in one harmonious whole,
let there be a suspension of that cohesion which
holds their atoms together, and the whole universe
will return to dust. The Creator hath made peace
in His high places;4 so that He asks: ' Who can
make the harmony of heaven to sleep?'6 And yet,

1 1 St. Pet. ii. 4-7. 2 St. Matt. xvi. 18.

3 1 St. Pet. ii. 25. 4 Job xxv. 2. 6 Ibid, xxxviii. 37.

Digitized by

138

TIME AFTER PENTECOST

as the earth, in its present condition, is to have an
end, so, too, the heavens are to pass away as some
worn-out garment.1 What, then, will be the cause
of the stability, what the cement which is to hold
together the house prepared for God to dwell in,
which, when all else has crumbled into change, is
to be ever the same? And that dwelling is the
Church ; the dwelling of the adorable Trinity, up
to whose throne the fragrance which exhales from
her divine Spouse will ascend for all eternity.

Here again it is the holy Spirit who must explain
to us the mystery of this union, which makes up
the holy city,2 and which is to last as long as
eternity itself. The charity which is poured forth
into our hearts at the moment of our Baptism is an
emanation of the very love that reigns in the bosom
of the blessed Trinity ; for the workings of the holy
Spirit in the saints have this for their aim : to make
them enter into a participation in the divine ener-
gies. Having become the life of the regenerate soul,
the divine fire penetrates her whole being with God,
and communicates, to her created and finite love, the
direction and the power of the flame that is ever-
lasting and divine. So that, henceforward, the
Christian must love as God loves ; his charity is then
only what it should be, when it takes in everything
that God loves. Now, such is the ineffable friendship
established by the supernatural order between God
and His intellectual creatures, that He vouchsafes to
love them with the love wherewith He loves Himself ;
and therefore, our charity should include and em-
brace, not only God Himself, but, moreover, all those
beings whom He has called to share, if they will, in
His own infinite happiness. This will give us to
understand the grandeur and incomparable power
of the union, in which the Holy Ghost has estab-
lished the Church. We are not surprised that its

1 Ps. ci. 26-28. 3 Ps. cxxi. 8.

Digitized by

FIFTH SUNDAY

139

bonds should be stronger than death, and its cohe-
sion be proof against all the power of hell j1 for the
cement, which joins the living stones of its walls
together, partakes of the strength of God Himself,
and imitates the stability of His eternal love. The
Church is truly that tower built on the waters,
which was shown to Hermas; it was formed of
brightly polished stones, so closely joined one to the
other that the eye could not perceive the joints.2

But let us also understand the importance and
the necessity of mutual union for all Christians.
There must be among them that love of the brother-
hood which is so frequently and so strongly
recommended by the apostles, the co-operators of
the Spirit in the building up of the Church. The
keeping aloof from schism and heresy, of whose
terrible consequences we were told in last Sunday's
Gospel ; the repression of hatred and jealousy ; no,
these are not enough to make us become useful
members of the Church of Christ : we must, more-
over, have a charity which is effective, and devoted,
and persevering, and brings all souls and hearts into
true union and harmony ; a charity, which, to be
worthy of the name, must be warm-hearted and
generous, for it must make us see God in our fellow-
men, and that will bring us to look upon their
happiness or misfortunes as though they were our
own. We must have none of that phlegmatic
egotism which finds satisfaction in never putting
itself out of the way for anybody. Hateful as such
a temperament is, it is far from being a rare one.
It holds this peculiar view about charity, that the
best way of observing it is to have a complete in-
difference for those who live with us ! Souls of this
stamp, it is evident, are not bedded in the divine
cement ; you could never get them to be part of the
holy structure ; the heavenly builder is compelled
1 Cant. viii. 6. 2 Herm., Past 1. i. ; Visio, iii. 2.

140

TIME AFTER PENTECOST

to reject them as unfit, or leave them to lie around
the walls, a heap of unemployed material, which
refused all adaptation, and all being shaped to the
general plan. If the building be finished before
they have made up their minds not to be rubbish,
woe to them ! When it is too late, they will open
their eyes, and understand that charity is one ; so
that, he does not love God who does not love his
neighbour,1 and he who does not love, abideth in
death.2 Let us, therefore, as St. John counsels us,
measure the perfection of our love for God by the
love we have for our neighbours : then only shall
we have God abiding within us ;3 then only shall
we be enabled to enjoy the unspeakable mysteries
of divine union with Him, who only unites Him-
self with His elect, in order to make both them and
Himself one magnificent temple to the glory of His
Father.

The Gradual, recurring to the ideas which in-
spired the Introit, implores the divine protection in
favour of the people, who have the Lord's anointed
as their King. The Alleluia-versicle proclaims His
victories, and the salvation which He brought to
this our earth.

GRADUAL

Protector noster aspice, Look down, 0 God, our pro-

Deus : et respice super tector ; and look down upon

servos tuos. thy servants.

V. Domine Deus virtu- V. 0 Lord God of hosts,

turn, exaudi preces servo- graciously hear the prayers of

rum tuorum. thy servants.

Alleluia, alleluia. Alleluia, alleluia.

V, Domine, in virtute tua V. 0 Lord, in thy might

laetabitur rex ; et super sa- shall the king rejoice : and in

lutare tuum exsultabit ve- thy salvation shall he exult

hementer. Alleluia. exceedingly. Alleluia.

1 1 St John iv. 21. 2 Ibid. iii. 14. 3 iv# 12.

Digitized by

FIFTH SUNDAY

141

GOSPEL

Sequel of the holy Gospel
according to Matthew.

Chapter V.
At that time : Jesus said to
his disciples : Unless your
justice abound more than that
of the scribes and pharisees,
you shall not enter into the
kingdom of heaven. You have
heard that it was said to them
of old : Thou shalt not kill.
And whosoever shall kill, shall
be in danger of the judgment.
But I say to you, that whoso-
ever is angry with his brother,
shall be in danger of the judg-
ment. And whosoever shall
say to his brother, Baca, shall
be in danger of the council.
And whosoever shall say, Thou
fool, shall be in danger of hell
fire. If, therefore, thou offer
thy gift at the altar, and there
remember that thy brother
hath any thing against thee;
leave there thy offering before
the altar, and go^first to be
reconciled to thy brother : and
then coming thou shalt offer
thy gift.

The last days of the ancient Jerusalem are fast
drawing to their close. In less than a month, we
shall witness the frightful ruin of the city, that
knew not the time of her Lord's visitation.1 It is
on the ninth Sunday after Pentecost, during these
months of July and August, in which the armies of
Vespasian beheld the destruction of Jerusalem, that
the sacred liturgy commemorates the fulfilment of
our Redeemer's prophecies. During the inter-
vening years, the ancient temple is still there, with
its inner doors closed against all Gentiles. It gives
1 St. Luke xix. 44.

Sequentia sancti Evangelii
secundum Matthseum.

Caput V,
In illo tempore : Dixit
Jesus discipulis suis : Nisi
abundaverit justitia vestra
plusquam scribarum et
pharisaeorum, non intrabitis
in regnum ccelorum. Au-
distis quia dictum est anti-
quis : Non occides ; qui
autem occiderit, reus erit
judicio. Ego autem dico vo-
bis: quia omnis, qui iras-
citur fratri suo, reus erit
judicio. Qui autem dixerit
fratri suo : Baca, reus erit
concilio. Qui autem dixe-
rit : Fatue, reus erit ge-
hennae ignis. Si ergo offers
munus tuum ad altare, et
ibi recordatus fueris quia
frater tuus habet aliquid
adversum te ; relinque ibi
munus tuum ante altare, et
vade prius reconciliari fra-
tri tuo ; et tunc veniens
offeres munus tuum.

Digitized by

Google

142

TIME AFTER PENTECOST

out that, as of old, so now, it holds the Divinity
beneath the veils of the old Testament, screening
off, even from the children of Israel, its impene-
trable Holy of holies. And yet, the five weeks we
have had since Pentecost have shown us how
gloriously the Church has been begun on Mount
Sion. There, fronting the temple of the restricted
and imperfect covenant of Sinai, the holy Spirit
has founded the Church, making her the place
where all the nations of earth are to meet in glad-
ness ;l she is the city of the great King, where all
men shall henceforth live in the knowledge of God ;2
and, from the very first moment of her existence,
she has been showing herself to us as the abode
where eternal Wisdom has made it His delight to
dwell ;3 she has proved herself to be the true Holy
of holies, wherein God and we are to be brought
into union.

The law of fear and bondage4 is, therefore, for
ever abrogated by the law of love. A lingering
remnant of regard for the once approved institution,
which was the depository of divine revelations,6
permits the first generation of Jewish converts to
observe, if it so please them, the practices of their
forefathers ; but the permission is to cease with the
temple, whose approaching destruction is to bury
the Synagogue for ever. And even now, before that
period of destruction, the prescriptions of the Mosaic
law are insufficient to justify the sons of Jacob
before God. The ritual ordinances, which aimed at
keeping up the expectation of the future sacrifice by
a ceremonial code of figurative representations, have
become useless, now that the mysteries they fore-
shadowed have been accomplished. The very
commandments of the Decalogue— those necessary
commandments, which belong to all times and can

1 Ps. xlvii. 3. 2 Jer. xxxi. 34.

8 Prov. viii. 81, ix. 1. 4 Eom. viii. 15. 6 Ibid. iii. 2.

Digitized by

FIFTH SUNDAY

143

never undergo change, because they pertain to the
essence of the ties existing between creatures and
their Creator — even these holy commandments
have acquired such additional splendour from the
teachings of Jesus, the Sun of all justice, that
man's conscience now finds in them an almost im-
measurable increase of moral responsibility and
loveliness.

Independently of the positive precept concerning
the fruit of the tree of knowledge, man had received
from God, while yet in Eden, the knowledge of
those eternal laws; they were written in the life
there bestowed upon him. From that moment
forward he would have to cease being a man before
he could entirely divest himself of, or lose, that
infused knowledge ; for it had been given to him as
part of his being, as the natural law of his practical
judgments, and was thus, to a certain extent, iden-
tified with his reason. But man's reason having
become greatly obscured by the fall, his soul had
no longer the full and clear notion it previously
had of the moral obligations resulting from his
own nature as man. His will, too, was a sufferer
by the same fall : it became depraved ; it used the
original weakness of reason as an excuse for its
own malice ; and that malice did but thicken the
darkness which covered its own excesses. Voluntary
or heedless victims of error, the Gentiles were seen
adapting their conduct to false maxims, which were,
at times, so contrary to the first principles of
morality, that we who enjoy the blessings of faith
can scarcely believe that men could ever be so
wicked. Even the descendants of the Patriarchs,
though singularly preserved through the benediction
given by God to their fathers, were by no means
free from the general corruption. When Moses,
sent as he was by God, formed them into a nation,

Digitized by

144

TIME AFTER PENTECOST

whose constitution was fidelity to that written law
which was to restore the law of nature, several
points had to be left unmentioned which, according
to our Lord's expression, the hardness of Jewish
hearts would never have taken in. After Moses*
death, self-constituted teachers and peculiar sects
rose up in the nation, and, by the aid of absurd tra-
ditions and false interpretations, corrupted the spirit,
yea, at times the very letter, of the law of Sinai.

The Jews looked upon the Law of God as the
Magna Charta of their nation; as such, it was put
under the protection of the civil power; various
tribunals, with more or less of executive authority
according to the importance of the cases that had
respectively to be brought before them, were to pass
sentence on the infractions committed, or the crimes
perpetrated, against it. But — with the single excep-
tion of the sacred tribunal established under the
law of grace, wherein God Himself acts and speaks
in the person of the priest — every judgment
passed by men, be their authority never so imposing,
can only deal with exterior facts : so that Moses, in
the legislative code he had drawn up, assigned no
penalty for interior sins. These, however grievous
they may be, are essentially beyond both the ap-
preciation and cognizance of society and the human
powers which govern it. Even now, under the new
Law, the Church does not inflict her censures on
interior faults, unless they be made manifest by
some act which comes under the senses ; just as
Moses had done, who, whilst acknowledging the
culpability of criminal thoughts or desires, yet left
to God's judgment what He alone can know.

But whereas every Christian child knows that a
wicked thought or desire is unlawful, it was not so
with the mass of the Hebrew people. The prophets
were ever striving to get this privileged but grovel-
ling race to raise their thoughts above this present

Digitized by

FIFTH SUNDAY

145

life ; and even supposing that much to be gained,
there still remained the narrow-minded Jewish
notion, that beyond the divinely inspired principles
of its political constitution and the outward form of
its legislation there was nothing worthy of their
attention ; they would have scouted the idea that
there was a spiritual reality, of far greater and
deeper importance, underlying the external code.
We see all this strongly marked by what took place
shortly after the return from captivity; the last
prophets had disappeared, and free scope was given
to doctrinal systems which fostered short-sighted
theories. The Jewish casuists were not slow in
drawing up their famous formula, that all moral
goodness was guaranteed to him that had received
circumcision ! St. Paul, later on, told them how such
a principle was a stumbling-block to the Gentiles,
leading them to blaspheme the name of God.1
According to the moral theology of those Hebrew
doctors, conscience meant only what the tribunal
of public justice issued as its decisions ; the obliga-
tions of the interior tribunal of a inan's conscience
were to be restricted to the rules followed by the
assize-courts. The result of such teaching soon
showed itself : the only thing people need care for
was what was seen by men ; if the fault were not
one that human eyes could judge of, you were not
to trouble about it. The Gospel is filled with the
woes uttered by our Lord against these blind guides,
who taught the souls they professed to direct how
best to smother law and justice and love under the
outward cover of the letter. Jesus never lost an
opportunity of denouncing, and castigating, and
holding up to execration, those hypocritical scribes
and pharisees who took such pains to be ever
cleaning the outside of the dish, but within were
full of impurity, and murder, and rapine.2

1 Rom. ii 24. 8 St. Matt, xxii., etc.

Digitized by

146

TIME AFTER PENTECOST

The divine Word, who had come down from
heaven to sanctify men in truth, that is, in Himself,1
had to make this His first care : to restore what
time had tarnished, to restore all the original
brightness to the changeless principles of justice
and right, which rest in Him as in their centre.
No sooner had He called disciples around Him, and
chosen twelve out of their number as apostles, than
He began, with all possible solemnity, His divine
work of moral restoration. The passage from the
Sermon on the Mount, which the Church has
selected for the Gospel of this fifth Sunday, follows
immediately after His declaring that he had come,
not to find fault with, or to destroy, the Law,2 but
to restore it to its true meaning, of which the scribes
had deprived it. He had come that He might give
it all the fullness, which the very contemporaries of
Moses were too hard to take in. One should read
the whole chapter of St. Matthew from which our
Gospel is taken; the explanations we have been
giving will make it easily understood.

In the few lines put before us to-day by the
Church, our Lord tells us not to make human
tribunals the standard of the justice needed for
entering into the kingdom of heaven. The Jewish
law brought a man who was guilty of murder before
the criminal court of judgment; and He, the
master and author of the law, declares to us, that
anger, which is the first step leading to murder,
even though it lurk in the deepest recesses of the
conscience, may bring death to the soul ; and thus
really incur, in the spiritual order, the capital
punishment which human tribunals reserve to
actual murder. If, without going so far as to
strike the offender, our anger should vent itself in
insulting language, such as worthless wretch (which
1 St. John xvii. 17, 19. 2 St. Matt. v. 17.

Digitized by

FIFTH SUNDAY

147

in Syriac is Raca), the sin becomes so serious that,
weighed in the balance of its real guilt as known
by God, it would be a case, not of the ordinary
criminal jurisdiction, but of the highest council of
the nation. If the angry man pass from insulting
to injurious language, there is no human tribunal
which, be it as severe as it can be in its verdict, can
give us an idea of the enormity of the sin committed.
But the authority of the sovereign Judge is not,
like that of a human magistrate, confined within
certain limits ; when fraternal charity is outraged,
there is an avenger who will demand justice beyond
the grave. Such is the importance of holy charity,
which God demands should unite all men together !
And so directly opposed to God's design is the sin,
which, in whatever degree, endangers or troubles
the union of the living stones of the temple, which
has to be built up in concord and love here below,
to the glory of the undivided and tranquil Trinity !

The longer it lives, the better does the chosen
people appreciate and understand its happiness in
having chosen real and solid goods for its inherit-
ance. With its royal model, David, it sings, in the
Offertory, the heavenly favours and the uninter-
rupted presence of God, who has vouchsafed to
make Himself its support.

OFFERTORY

Benedicam Domimim qui I will bless the Lord, who
tribuit mihi intellectum : hath given me understanding :
providebam Deum in con- I set God always in my sight :
spectu meo semper: quo for he is at my right hand,
niam a dextris est mihi, ne that I be not moved,
commovear.

In the Secret, let us beseech God graciously to
receive the offering of our hearts, as He used to
receive the offerings made to Him by the people of
old. But if we would have this prayer of ours to

11—2

Digitized by

148

TIME AFTER PENTECOST

be heard, we must remember the command given
to us at the close of to-day's Gospel : God will not
accept the hearts of those who are not — at least, as
far as lies in their power — in peace with all men.

SECRET

Propitiare, Domine, sup- Be appeased, 0 Lord, by

plicationibus nostris : et our humble prayers : and mer-

has oblationes famulorum cifully receive these offerings

famularumque tuarum be- of thy servants : that what

nignus assume, ut, quod each hath offered to the honour

singuli obtulerunt ad hono- of thy name may avail to the

rem nominis tui, cunctis salvation of all. Through, etc.
proficiat ad salutem. Per
Dominum.

The other Secrets as on page 180.

The consoling presence of God, gratefully
acknowledged in the Offertory anthem, was not
the furthest condescension which God could
bestow on His faithful ones. Won over by His
infinite love in the ineffable union of the sacred
mysteries, His people desire nothing, and ask for
nothing, but that they may be permitted to fix
their eternal abode in the house of the Lord.

COMMUNION

Unam petii a Domino, One thing I have asked of
hanc requiram : ut inhabi- the Lord ; this will I seek
tern in domo Domini omni- after : that I may dwell in the
bus diebus vitae me®. house of the Lord all the days

of my life.

The effects of the sacred mysteries are manifold :
they cleanse the deepest recesses of our soul, and
protect us externally, by enabling us to shun the
snares laid for us along the path of life.

POSTCOMMUNION
Quos coalesti, Domine, do- Grant, 0 Lord, we beseech
no satiasti, prsesta quaesu- thee, that we whom thou hast
mus: ut a nostris munde- fed with this heavenly gift
mur occultis, et ab hostiuin may be cleansed from our

Digitized by

SIXTH SUNDAY

149

liberemur insidiis. Per Do- hidden sins, and delivered
minum. from the snares of our ene-

mies.- Through, etc.

The other Postcommunions as on page 181.
VESPERS

The psalms, capitulum, hymn, and versicle as on
pages 71-81.

ANTIPHON OF THE MAGNIFICAT

Si offers munus tuum ad
altare, et recordatus fueris
quia f rater tuus habet ali-
quid adversus te, relinque
ibi munus tuum ante altare,
et vade prius reconciliari
fratri tuo, et tunc veniens
offeres munus tuum. Alle-
luia.

OREMUS

Deus qui diligentibus te
bona invisibilia prseparasti,
infunde cordibus nostris tui
amoris affectum, ut te in
omnibus, et super omnia
diligentes, promissiones
tuas, quae omne desiderium
Buperant, consequamur. Per
Dominum.

If thou bring thy gift to the
altar, and shalt remember that
thy brother hath anything
against thee, leave there thy
gift before the altar, and go
first and be reconciled to thy
brother ; and, then coming,
thou shalt offer thy gift.
Alleluia.

LET US PRAY

0 God, who hast prepared
invisible good things for them
that love thee : pour forth
into our hearts an affectionate
love for thee : that, loving
thee, in all things, and above
all things, we may come to
the enjoyment of thy pro-
mises, which surpass all that
we could desire. Through, etc.

THE SIXTH SUNDAY AFTER PENTECOST

The Office for the sixth Sunday after Pentecost,
which began yesterday evening, reminded us, in its
Magnificat antiphon, of a repentance which has
never had an equal. David, the royal prophet,
the conqueror of Goliath, himself conquered by
sensuality, and from adulterer become a murderer,
at last felt the crushing weight of his double crime,

Digitized by

150

TIME AFTER PENTECOST

and exclaimed : ' I do beseech thee, 0 Lord, take
away the iniquity of thy servant, for I have done
foolishly P1

Sin is always a folly and a weakness, no matter
of what kind it may be, or who he be that commits
it. The rebel angel, and fallen man, may, in their
pride, make efforts to persuade themselves that,
when they sinned, they did not act as fools, and
were not weak ; but all their efforts are vain ; sin
must ever have this disgrace upon it, that it is folly
and weakness, for it is a revolt against God, a con-
tempt for His law, a mad act of the creature, who,
being made by his Creator to attain infinite happi-
ness and glory, prefers to debase himself by turn-
ing towards nothingness, and then falls even lower
than the nothingness from which he was taken. It
is, however, a folly that is voluntary, and a weak-
ness that has no excuse ; for, although the creature
have nothing of his own but darkness and misery,
yet his infinitely merciful Creator, by means of His
grace, which is never wanting, puts within that
creature's reach divine strength and light.

It is so with even the sinner that has been the
least liberally gifted ; he has no reason that can
justify his offences. But when he that sins is a
creature who has been laden with God's gifts, and,
by His divine generosity, been raised higher than
others in the order of grace, oh ! then the offence
he commits against his benefactor is an injury that
has no name. Let this be remembered by those
who, like David, could say that their God has
' multiplied His magnificence ' over them.2 They
may, perhaps, have been led by Him into high
paths which are reserved for the favoured few, and
may have reached the heights of divine union : yet
must they be on their guard ; no one who has still
to carry with him the burden of a mortal body
1 1 Paralip. xxi. 8. 2 Ps. lxx. 21.

Digitized by

SIXTH SUNDAY

151

of flesh is safe, unless by exercising a ceaseless
vigilance. On the mountains, as on the plains
and in the valleys, at all times and in all places, a
fall is possible ; but when it is on those lofty peaks
which, in this land of exile, seem bordering on
heaven, and but one step from the * entrance into
the powers of the Lord/1 what a terrific fall when
the foot slips there ! The yawning precipices which
that soul had avoided on her ascent are now all open
to engulf her ; abyss after abyss of crime she rushes
into, and with a violence of passion that terrifies
even them that have long been nothing but
wickedness.

Poor fallen soul ! pride, like that of satan, will
now try to keep her obstinately fixed in her crimes :
but, from the depths into which she has fallen, let
her, like David, send forth the cry of humility ; let
her lament her abominations ; let her not be afraid
to look up, through her tears, at those glorious
heights which were once her abode — an anticipated
heaven. Without further delay, let her imitate the
royal penitent, and say with him : * I have sinned
against the Lord!' and she will hear the same
answer that he did : ' The Lord hath taken away
thy sin ; thou shalt not die ';2 and as with David,
so also with her, God may still do grand things in
her. David, when innocent, was a faithful image
of Christ, who was the object of the love of both
heaven and earth ; David, sinner but penitent, was
still the figure of the Man-God, as laden with the
sins of the whole world, and bearing on His single
self the merciful and just vengeance of His offended
Father.

In the Mass of this Sunday, which they call the
sixth of Saint Matthew, the Greeks read the account
1 Ps. lxx. 16. 2 2 Kings xii. 13.

Digitized by

152

TIME AFTER PENTECOST

of the cure of the paralytic, which is related in the
ninth chapter of that evangelist. The preceding
chapter, with its episode of the centurion and the
two possessed, had furnished them with the Gospels
for their fourth and fifth Sundays.

MASS

It is difficult to see what connexion there is
between the Mass and the Office of this Sunday,
as they are at present arranged. Honorius of
Autun and Durandus applied the Introit and
the other sung portions which follow, to the in-
auguration of Solomon's reign. At the period
when those two writers lived,1 the Scripture lessons
for this Sunday were taken from the first pages
of the second Book of Paralipomenon, where we
have the account of the glorious early days of
David's son. But, since that time, it has been the
Church's practice to continue the reading of the
four Books of Kings up to the month of August,
omitting altogether the two Books of Paralipomenon,
which were but a practical repetition of the events
already related in previous lessons. So that the
connexion suggested by the two writers just men-
tioned has no foundation in the actual arrange-
ment of to-day's liturgy. We must, therefore, be
satisfied with taking from the Introit the teaching
of what it is that constitutes the Christian's courage,
viz., his faith in God's power which is always ready
to help him, and the conviction of his own nothing-
ness, which keeps him from all presumption.

INTROIT

Dominus fortitudo plebis The Lord is the strength of
suae, et protector salutarium his people, and the protector
Christi sui est : salvum fac of the salvation of his Christ :
populum tuum, Domine, et save, 0 Lord, thy people, and

1 The twelfth and thirteenth centuries.

Digitized by

SIXTH SUNDAY 153

benedic heereditati tuee, et
rege eos usque in sseculum.

P*. Ad te, Domine, cla-
mabo ; Deus mens, ne sileas
a me, nequaudo taeeas a
me, et assiroilabor descen-
dentibus in lacum. Gloria
Patri. Dominus.

bless thine inheritance, and
govern them for ever.

Ps. To thee, 0 Lord, will I
cry out : 0 my God, be not
silent, refuse not to answer me,
lest I become like those who
descend into the pit. Glory,
etc. The Lord.

The Collect gives us an admirable summing up
of the strong, yet sweet, action of grace upon the
whole course of Christian life. It has evidently
be^T suggested by those words of St. James : ' Every
best gift, and every perfect gift, is from above,
coming down from the Father of lights.' 1

COLLECT

Deus virtutum, cujus est
totum quod est optimum :
insere pectoribus nostris
amorem tui nominis, et
prsesta in nobis religionis
augmentum : ut quae sunt
bona, nutrias, ac pietatis
studio, quae sunt nutrita,
custoclias. Per Dominum.

0 God of all power, to whom
belongs whatsoever is best:
implant in our hearts the love
of thy name, and grant us an
increase of religion : that thou
mayst nourish what is good in
us, and, whilst we make en-
deavours after virtue, mayst
guard the things thus nour-
ished. Through, etc.

The other Collects as on page 120.

EPISTLE

Lectio Epistolse beati Pauli Lesson of the Epistle of St.
Apostoli ad Romanos. Paul the Apostle to the

Eomans.

Caput VI.
Fratres, Quicumque bap-
tizati sumus in Christo Jesu,
in morte ipsius baptizati
sumus. Consepulti enim
sumus cum illo per baptis-
muin in mortem : ut quo-
modo Christu8 surrexit a
mortuis per gloriam Patris,

1 St.

Chapter VI.
Brethren : all we who are
baptized in Christ Jesus are
baptized in his death. For
we are buried together with
him by baptism unto death :
that as Christ is risen from the
dead by the glory of the
Father, so we also may walk

Jas. i. 17.

Digitized by

154

TIME AFTER PENTECOST

ita et nos in novitate vitse
aLQbulemus. Si enim com-
plantati facti sumus simili-
tudini mortis ejus, simul et
resurrectionis erimus. Hoc
scientes, quia vetus homo
noster simul crucifixus est,
ut destruatur corpus pec-
cati, et ultra non servia-
mus peccato. Qui enim
mortuus est, justificatus est
a peccato. Si autem mortui
sumus cum Christo, credi-
mus quia simul etiam vive-
mus cum Christo : scientes
quod Christus resurgens ex
mortuis, jam non moritur,
mors illi ultra non domina-
bitur. Quod enim mortuus
est peccato, mortuus est
semel : quod autem vivit,
vivit Deo. Ita et vos existi-
mate, vos mortuos quidom
esse peocato, viventes autem
Deo in Christo Jesu Domino
nostro.

in newness of life. For if we
have been planted together in
the likeness of his death, we
shall be also in the likeness of
his resurrection. Knowing
this, that our old man is cruci-
fied with him, that the body
of sin may be destroyed, to the
end that we may serve sin no
longer. For he that is dead
is justified from sin. Now if
we be dead with Christ, we
believe that we shall live also
together. with Christ. KnovSng
that Christ, rising again from
the dead, dieth now no more,
death shall no more have do-
minion over him. For in that
he died to sin, he died once :
but in that he liveth, he liveth
unto God. So do you also
reckon that you are dead
to sin, but alive unto God in
Christ Jesus our Lord.

The Masses of the Sundays after Pentecost have,
so far, given us but once a passage from St. Pauls
Epistles. Hitherto SS. Peter and John have ad-
dressed the faithful at the commencement of the
sacred mysteries. It may be that the Church,
during these weeks which represent the early days
of the apostolic preaching, has intended by this to
show us the disciple of faith and the disciple of
love as being the two most prominent in the first
promulgation of the new Covenant, which was
committed, at the outset, to the Jewish people. At
that time, Paul was but Saul the persecutor, and
was1 putting himself forward as the most rabid
opponent of that Gospel which, later on, he would
so zealously carry to the farthest parts of the
earth. If his subsequent conversion made him

Digitized by

Google

SI&TH SUNDAY

155

become an ardent and enlightened apostle even to
the Jews, it soon became evident that the house of
Jacob was not the special mission of his apostolate.1
After publicly announcing his faith in Jesus the
Son of God, after confounding the Synagogue by
the weight of his testimony,2 he waited in silence
for the termination of the period accorded to Juda
for the acceptance of the covenant ; he withdrew
into privacy,3 waiting for the vicar of the Man-God,
the head of the apostolic college, to give the signal
for the vocation of the Gentiles, and open in
person the door of the Church to these new children
of Abraham.4

But Israel has too long abused God's patience ;
the day of the ungrateful Jerusalem's repudiation
is approaching,5 and the divine Spouse, after all
this long forbearance with His once chosen, but
now faithless bride, the Synagogue, has gone to
the Gentile nations. Now is the time for the
Doctor of the Gentiles to speak; he will go on
speaking and preaching to them to his dying day ;
he will not cease proclaiming the word to them,
until he has brought them back, and lifted them up
to God, and consolidated them in faith and love.
He will not rest until he has led this once poor,
despised Gentile world to the nuptial union with
Christ6 — yes, to the full fecundity of that divine
union of which, on the twenty-fourth and last
Sunday after Pentecost, we shall hear him thus
speaking : ' We cease not to pray for you, and to
beg that ye may be filled with the knowledge of
His will, in all wisdom and spiritual understanding ;
that ye may walk worthy of God, in all things
pleasing Him ; being fruitful in every good work.
. . . Giving thanks to God the Father, who hath

i Gal. ii. 9. 2 Acts ix. 20, 22. 3 Gal. i. 17-22.
4 Acts x. 6 Is. 1.1. 6 2 Cor. xi. 2.

Digitized by

156

TIME AFTER PENTECOST

made us worthy to be partakers of the lot of the
saints in light, . . . and hath translated us into
the kingdom of His beloved Son.' 1

It is to the Eomans that are addressed to-day's
inspired instructions of the great apostle. For the
reading of these admirable Epistles of St. Paul, the
Church, during the Sundays after Pentecost, will
follow the order in which they stand in the canon
of Scripture : the Epistle to the Eomans, the two
to the Corinthians, then those to the Galatians,
Ephesians, Philippians, and Colossians, will be
read to us in their turns. They make up the
sublimest correspondence that was ever written —
a correspondence where we find Paul's whole soul,
giving us both precept and example how best we
may love our Lord. ' I beseech you,' so he speaks
to his Corinthians, 'be ye followers of me, as I
also am of Christ.'2

Indeed, the Gospel,3 the kingdom of God,4 the
Christian life, is not an affair of mere words.
Nothing is less speculative than the science of
salvation. Nothing makes it penetrate so deeply
into the souls of men as the holy life of him that
teaches it. It is for this reason that the Christian
world counts him alone as apostle or teacher who,
in his one person, holds the double teaching of
doctrine and works. Thus, Jesus, the Prince of
pastors,5 manifested eternal truth to men, not only
by the words uttered by His divine lips, but like-
wise by the works He did during His life on earth.
So, too, the apostle, having become a pattern of the
flock,6 shows us all, in his own person, what mar-
vellous progress a faithful soul may make under

1 Col. i. 9-13. Epistle for the Twenty-fourth Sunday
after Pentecost.

2 1 Cor. iv. 16, xi. 1 ; Phil. iii. 17 ; 1 Thess. i. 6.

8 1 Thess. i. 5. 4 1 Cor. iv. 20. 5 1 St. Pet. v. 4.
8 Ibid. 3.

Digitized by

SIXTH SUNDAY

157

the guidance of the Holy Ghost, the Spirit of
sanctification.

Let us, then, be attentive to every word that
comes from this mouth, ever open to speak to the
whole earth ;l but, at the same time, let us fix the
eyes of our soul on the works achieved by our
apostle, and let us walk in his footsteps.2 He lives
in his Epistles; he abides and continues with us
all, as he himself assures us, for the furtherance
and joy of our faith.3

Nor is this all. If we value, as we ought, the
example and the teaching of this father of the
Gentiles,4 we must not forget his labours, and
sufferings, and solicitudes, and the intense love he
bore towards all those who neither had seen, nor
were ever to see, his face in the flesh.5 Let us
make him the return of dilating our hearts with
affectionate admiration of him. Let us love, not
only the light, but him also who brings it to us ;
yea, and all them that, like him, have been getting
for us the exquisite brightness from the treasures
of God the Father and of His Christ. It is the
recommendation made so feelingly by St. Paul
himself ;6 it is the intention willed by God Himself,
when He confided to men like ourselves the charge
of sharing with Him the imparting of this heavenly
light to us. Eternal Wisdom does not show herSelf
directly here below ; she is hid, with all her
treasures, in the Man-God ;7 she reveals herself by
Him,8 and by the Church,9 which is the mystical
body of that Man-God,10 and by the chosen members
of that Church, the apostles.11 We can neither
love nor know her save in and by our Lord Jesus

1 2 Cor. vi. 11. 8 Phil iii. 17. 3 Ibid. I 25, 26.

4 1 Cor. iv. 14, 15. 6 Col. ii. 1-5.

« 2 Cor. vi. 11-13 ; Heb. xiii. 7. 7 Col. ii. 3. 8 1 Cor. i. 24.
• Eph. iii. 10. 10 Ibid. i. 23. 11 1 Cor. ii. 6, 7.

Digitized by

158

TIME AFTER PENTECOST

Christ and we cannot love or understand Jesus
unless we love and understand His Church.2 Now,
in this Church, this glorious aggregate of the elect
both of heaven and of earth, we should especially
love and venerate those who are, in a special
manner, associated with our Lord's sacred Humanity
in manifesting the divine Word, who is the one
centre of our thoughts both in this world and in
the world to come.

According to this standard, who ever had a
stronger claim than Paul to the veneration, grati-
tude, and love, of the faithful? Who of the
prophets and holy apostles went deeper into the
mystery of Christ ? 3 Who was like him, in reveal-
ing to the world * the light of the knowledge of the
glory of God, in the face of Christ Jesus' ?4 Was
there ever a more perfect teacher, or a more
eloquent interpreter, of the life of union, — we mean
of that marvellous union which brings regenerated
humanity into the embrace of God, and continues
and repeats the life of the Word Incarnate in each
Christian? To him, the last and least of the
saints (as he humbly calls himself), was given the
grace of proclaiming to the Gentiles the unsearch-
able riches of Christ ; to him was confided the
mission of teaching to all nations the mystery of
creation, the mystery hidden so long in God, the
secret of the world's history — viz., the manifestation
of infinite Wisdom, by the Church, in Christ Jesus
our Lord.6

For, as the Church is neither more nor less than
the body and mystical complement of the Man-
God, so, in St. Paul's mind, the formation and
growth of the Church are but the sequel of the In-

1 1 Cor. ii. 8. 2 St. John xv. 14 ; St. Luke x. 16.
3 Eph. iii. 4, 5. 4 2 Cor. iv. 6. 6 Eph. iii. 8-11.

Digitized by

SIXTH SUNDAY

159

carnation ; they are but the continued development
of the mystery shown to the angelic hosts, when
this Word Incarnate made Himself visible to them
in the crib at Bethlehem. After the Incarnation,
God was better known by His angels ; though ever
the self-same in His own unchanging essence, yet,
to them, He appeared grander and more magnifi-
cent in the brilliant reflection of His infinite per-
fections, as seen in the Flesh of His Word. So,
too, although no increase in them was possible,
and their plenitude was their fixed measure, yet
the created perfection and holiness of the Man-God
have their fuller and clearer revelation, in propor-
tion as the marvels of perfection and holiness,
which dwell in Him as in their source, are multi-
plied in the world.

Starting from Him, flowing ever from His full-
ness,1 the stream of grace and truth2 ceaselessly
laves each member of the body of the Church.
Principle of spiritual growth, mysterious sap, it
has its divinely appointed channels : and these
unite the Church more closely to her Head, than
the nerves and vessels which convey movement
and life to the extremities of our body unite its
several parts to the head, which directs and governs
the whole frame. But, just as in the human body
the life of the head and of the members is one,
giving to each of them the proportion and harmony
which go to make up the perfect man, so, in the
Church, there is but one life, the life of the Man-
God, of Christ the Head, forming His mystical
body, and perfecting, in the Holy Ghost, its several
members.3 The time will come when this perfec-
tion will have attained its full development ; then
will human nature, united with its divine Head in
the measure and beauty of the perfect age of

A St. John i. 16. 2 Ibid. 14. 8 Eph. iv. 12-10.

Digitized by

160

TIME AFTER PENTECOST

Christ, appear on the throne of the Word,1 an
object of admiration to the angels, and of delight
to the most holy Trinity. Meanwhile, Christ is
being completed in all things and in all men ;2 as
heretofore at Nazareth, Jesus is still growing ; and
these His advancings are gradual fresh manifesta-
tions of the beauty of infinite Wisdom.3

The holiness, the sufferings, and then the glory
of the Lord Jesus — in a word, His life continued in
His members4— this is St. Paul's notion of the
Christian life : a notion most simple and sublime,
which, in the apostle's mind, resumes the whole
commencement, progress, and consummation of the
work of the Spirit of love in every soul that is
sanctified. We shall find him, later on, developing
this practical truth, of which the Epistle read to us
to-day merely gives the leading principle. After
all, what is Baptism, that first step on the road to
heaven, but the neophyte's incorporation with the
Man- God, who died once unto sin, that He might
for ever live in God His Father ? On Holy Satur-
day,5 after having assisted at the blessing of the
font, we had read to us a similar passage from
another Epistle of St. Paul,6 which put before us
the divine realities achieved beneath the mys-
terious waters. Holy Church returns to the same
teaching to-day, in order that she may recall to
our minds this great principle of the commencement
of the Christian life, and make it the basis of the
instructions she is here going to give us. If the
very first effect of the sanctification of one who, by
Baptism, is buried together with Christ, be to
make him a new man, to create him afresh in this
Man-God,7 to ingraft his new life upon the life of

1 Eph. ii. 6. 2 Ibid. i. 23.

3 St. Luke ii. 40, 52. 4 2 Cor. iv. 10, 11.

6 Our Volume for Passiontide and Holy Week, p. 624.
6 Col. iii. 1-4 (the Epist. for Holy Saturday).

7 Eph. ii. 10.

Digitized by

SIXTH SUNDAY

161

Jesus whereby to bring forth new fruits, — we
cannot wonder at the apostle's unwillingness to
give us any other rule for our contemplation or
our practice than the study and imitation of this
divine model. There, and there only, is man's
perfection;1 there is his happiness. As, then,
'ye have received the knowledge of Jesus Christ
the Lord, walk ye in Him:2 for, as many of
you as have been baptized in Christ, have put on
Christ.'3 Our apostle emphatically tells us that he
knows nothing, and will preach nothing, but Jesus.4
If we be of St. Paul's school, adopting, as we shall
then do, the sentiments of our Lord Jesus Christ,
and making them our own,5 we shall become other
Christs, or, rather, one only Christ with the Man-
God, by the sameness of thoughts and virtues,
under the impulse of the same sanctifying Spirit.

Between the Epistle and the Gospel, the Gradual
and Alleluia-verse come urging us to make that
humble and confiding prayer which should ever be
ascending to God from the Christian soul.

GRADUAL

Convertere, Domine, ali-
quantulum, et deprecare
super servos tuos.

V. Domine, refugium fa-
ctus es nobis, a generatione
et progenie.

Alleluia, alleluia.

V. In te, Domine, spera-
vi, non confundar in aeter-
num : in justitia tua libera
me et eripe me : inclina ad
me aurem tuam : accelera,
ut eripias me. Alleluia.

Turn to us a little, 0 Lord,
and be appeased with thy ser-
vants.

V. 0 Lord, thou hast been
our refuge, from generation to
generation.

Alleluia, Alleluia.

V. In thee, 0 Lord, have I
put my trust, let me never be
confounded : save me by thy
justice, and rescue me : bend
thine ear unto me: make
haste to save me. Alleluia.

1 Coloss. i. 28.
4 X Cor. ii. 2.

2 Ibid. ii. 6.
e Phil. ii. 5.

3 Gal. iii. 27.
12

Digitized by

162

TIME AFTER PENTECOST

GOSPEL

Sequentia sancti Evangelii Sequel of the holy Gospel

according to Mark.

secundum Marcum.

Caput VIII

In illo tempore: Quum
turba multa esset cum Jesu,
nec haberent quod mandu-
carent, convocatis discipu-
lis, ait illis : Misereor super
turbam : quia ecce jam tri-
duo sustinent me, nec ha-
bent quod manducent : et
si dimisero eos jejunos in
domum suam, deficient in
via : quidam enim ex eis de
longe venerunt. Et respon-
derunt ei discipuli sui:
Undo illos quis poterit hie
saturare panibus in solitu-
dine ? Et interrogavit eos :
Quot panes habetis? Qui
dixerunt : Septem. Et prse-
cepit turbse discumbere su-
per terram. Et accipiens
septem panes, gratias agens
f regit, et dabat discipulis
suis ut apponerent, et appo-
suerunt turbse. Et habebant
pisciculos paucos : et ipsos
benedixit, et jussit apponi.
Et manducaverunt, et satu-
rati sunt, et sustulerunt
quod superaverat de frag-
ments, septem sportas.
Erant autem qui manduca-
verant, quasi quatuor mil-
lia : et dimisit eos.

Chapter VIII

At that time : When there
was a great multitude with
Jesus, and had nothing to eat,
calling his disciples together,
he saith to them : I have com-
passion on the multitude, for
behold they have now been
with me three days, and have
nothing to eat; and if I shall
send them away fasting to
their home, they will faint
in the way : for some of
them came from afar off. And
his disciples answered him :
From whence can any one fill
them here with bread in the
wilderness? And he asked
them : How many loaves have
ye? Who said: Seven. And
he commanded the people to
sit down on the ground; and
taking the seven loaves, giving
thanks he broke, and gaVe to
his disciples for to set before
them, and they set them be-
fore the people. And they had
a few little fishes ; and he
blessed them, and commanded
them to be set before them.
And they did eat and were
filled, and they took up that
which was left of the frag-
ments, seven baskets. And
they that had eaten were about
four thousand: and he sent
them away.

The interpretation of the sacred text is given to
us by St. Ambrose, in his homily which has been
chosen for this Sunday. We shall there find the

Digitized by

Google

SIXTH SUNDAY

163

same vein of thought as is suggested by the whole
tenor of the liturgy assigned for this portion of the
year. The holy doctor thus begins: 'After the
woman, who is the type of the Church, has been
cured of the flow of blood, and after the apostles
have received their commission to preach the
Gospel, the nourishment of heavenly grace is im-
parted.' He had just been asking, a few lines
previous, what this signified : and his answer was :
'The old Law had been insufficient to feed the
hungry hearts of the nations ; so, the Gospel food
was given to them.' 1

We were observing this day week, that the Law
of Sinai, because of its weakness,2 had made way
for the testament of the universal covenant And
yet, it is from Sion itself that the Law of grace has
issued ; here again it is Jerusalem that is the first
to whom the word of the Lord is spoken.3 But the
bearers of the good tidings have been rejected by
the obdurate and jealous Jews ; they therefore turn
to the Gentiles,4 and shake off Jerusalem's dust
from their feet. That dust, however, is to be an
accusing testimony ;5 it is soon to be turned into a
rain, showering down on the proud city a more
terrible vengeance than was that of fire, which once
fell on Sodom and Gomorrha 6 The superiority of
Juda over the rest of the human race had lasted for
ages ; but now all that ancient privilege of Israel,
and all his rights of primogeniture, are gone ; the
primacy has followed Simon Peter to the west ; and
the crown of Sion, which has fallen from off her
guilty head,7 now glitters, and will do so for ever,
on the consecrated brow of the queen of nations.

Like the poor woman of the Gospel who had

1 St. Ambr., InLuc, lib. vi. 69. 2 Heb. vii. 18, 19. 8 Isa. ii. 3.
4 Acts xiii. 46. 6 St. Luke ix. 5. 6 St. Matt. x. 15.
7 Lam. v. 16.

12—2

Digitized by

164

TIME AFTER PENTECOST

spent all her substance over useless remedies, the
Gentile world had grown weaker and weaker by the
effects of original and subsequent sins ; she had put
herself under the treatment of false teachers, who
gradually reduced her to the loss of that law and
those gifts of nature which, as St. Ambrose expresses
it, had been her ' vital patrimony.'1 At length the
day came when she heard of the arrival of the
heavenly physician : she at once roused herself ;
the consciousness of her miserable condition urged
her on ; her faith got the upper hand of her human
respect, and brought her to the presence of the
Incarnate Word ; her humble confidence, which so
strongly contrasted with the insulting arrogance of
the Synagogue, led her into contact with Christ,
and she touched Him; virtue went forth from
Him,2 cured her original wound, and at once restored
to her all the strength she had lost by her long
period of languor.

Having thus cured human nature, our Lord bade
her cease her fast, which had lasted for ages ; He
gave her the excellent nourishment she required.
St. Ambrose, whose comment we are following,
compares the miraculous repast mentioned in to-
day's Gospel with the other multiplication of loaves
brought before us on the fourth Sunday of Lent;
and he remarks how, both in spiritual nourishment
and in that' which refreshes the body, there are
various dfigrees of excellence. The Bridegroom
does not ordinarily serve up the choicest wine, He
does not produce the daintiest dishes, at the begin-
ning of the banquet He has prepared for His dear
ones.3 Besides, there are many souls here below
who are incapable of rising, beyond a certain limit,
towards the divine and substantial light which is
the nourishment of the spirit. To these, therefore —
and they are the majority, and are represented by

1 In Ijuc. vi. 56. * gt# Luke viii. 46. 3 St. John ii. 10.

Digitized by

SIXTH SUNDAY

165

the five thousand men who were present at the first
miraculous multiplication — the five loaves of inferior
quality1 are an appropriate food, and one that,
by its very number, is in keeping with the five
senses, which, more or less, have dominion over the
multitude. But, as for the privileged favourites
of grace,* — as for those men who are not distracted
by the cares of this present life, who scorn to use
its permitted pleasures, and who, even while in the
flesh, make God the only king of their soul, — for
these, and for these only, the Bridegroom reserves
the pure wheat of the seven loaves, which, by their
number, express the plenitude of the holy Spirit,
and mysteries in abundance.

' Although they are in the world,' says St. Ambrose,
' yet these men, to whom is given the nourishment
of mystical rest, are not of the world ' 2 In the
beginning, God spent six days in giving to the
universe He had created its perfection and beauty :
He consecrated the seventh to the enjoyment of His
works.3 Seven is the number of the divine rest ; it
was also to be that of the fruitful rest of the sons
of God, of perfect souls, in that peace which makes
love secure, and is the source of the invincible
power of the bride, as mentioned in the Canticle.4
It is for this reason that the Man-God, when
proclaiming on the mount the beatitudes of the law
of love, attributed the seventh to the peace-makers,
or peaceable,5 as deserving to be called, by excellence,
the sons of God.6 It is in them alone that is fully
developed the germ of divine sonship,7 which is put
into the soul at Baptism. Thanks to the silence
to which the passions have been reduced, their
spirit, now master of the flesh, and itself subject

1 Hordeacei ; St. John vi. 9. a In Luc. vi. 80.

8 Gen. ii. 1-3. 4 Cant. viii. 10.

6 St. Ambr., In Luc., vi. 80. 6 St. Matt. v. 9.
'Heb.iii. 14.

Digitized by

166

TIME AFTER PENTECOST

to God, is a stranger to those inward storms, those
sadden changes, and even those inequalities of
temperature, which are all unfavourable to the
growth of the precious seed;1 warmed by the Sun
of justice in an atmosphere which is ever serene and
unclouded, there is no obstacle to its coming up,
there is no ill-shapen growth ; absorbing all the
human moisture of this earth wherein it is set,
assimilating the very earth itself, it soon leaves
nothing else to be seen in these men but the divine,
for they have become, in the eyes of the Father
who is in heaven, a most faithful image of His first-
born Son.2

'Bightly, then,' continues St. Ambrose, 'the
seventh beatitude is that of the peaceful ; to them
belong the seven baskets of the crumbs that were
over and above. This bread of the Sabbath, this
sanctified bread, this bread of rest, is something
great ; and I even venture to say, that if, after thou
hast eaten of the five loaves, thou shalt have eaten
also of the seven, thou hast no bread on earth that
thou canst look forward to.'3

But take notice of the condition specified in our
Gospel, as necessary for those who aspire to such
nourishment as that. ' It is not,' says the Saint,
' to lazy people, nor to them that live in cities, nor
to them that are great in worldly honours, but to
them that seek Christ in the desert, that is given
the heavenly nourishment : they alone who hunger
after it are received by Christ into a participation
of the Word and of God's kingdom.'4 The more
intense their hunger, the more they long for their
divine object and for no other, the more will the
heavenly food strengthen them with light and love,
the more will it satiate them with delight.

All the truth, all the goodness, all the beauty of

1 1 St. John iii. 9. 2 Rom. viii. 29.

In Luc, ubi twpra. 4 In Luc, vi. 69.

Digitized by

SIXTH SUNDAY

167

created things, are incapable of satisfying any single
soul ; it must have God. So long as man does not
understand this, everything good or true that his
senses and his reason can provide him with, so far
from being able to satiate him, is ordinarily nothing
more than a distraction from the one object that can
make him the happy being he was created to be,
and a hindrance to his living the true life which
God willed him to attain. Observe how our Lord
waits for all his human schemes to fail, and then
He will be his helper, if he will but permit Him.
The men of our to-day's Gospel are not afraid to
abide with Him in the desert, and put up with the
consequent privations of meat and drink ; their faith
is greater than that of their brethren who have pre-
ferred to remain in their homes in the cities, and
has raised them so much the higher in the order of
grace; for that very reason, our Lord would not
allow them to admit anything of a nature to inter-
fere with the divine food He prepares for their
souls.

Such is the importance of this entire self-abnega-
tion for souls that aim at the highest perfection of
Christian life, such, too, the difficulty which even
the bravest find in reaching that total self-abnega-
tion by their own efforts, that we see our Lord Him-
self acting directly upon the souls of His saints, in
order to create in them that desert, that spiritual
vacuum, whose very appearance makes poor nature
tremble, and yet which is so indispensable for the
reception of His gifts. Struggling like another Jacob
with God,1 under the effort of this unsparing
purification, the creature feels herself to be under-
going a sort of indescribable martyrdom. She has
become the favoured object of Jesus' research ; and,
as He intends to give Himself unreservedly to her,
so He insists on her becoming entirely His. It is
1 Gen. xxxii. 24.

Digitized by

168

TIME AFTER PENTECOST

with a view to this that He, in the delicate dealings
of His mercy, subdues and breaks her, in order
that He may detach her from creatures and from
herself. The piercing eye of the Word perceives
every least crease or fold of her spiritual being;
His grace carries its jealous work right down to the
division of soul and spirit, and reaches to the very
' joints and marrow/ scrutinizing and unmercifully
probing the thoughts and intents of the heart.1
As the prophet describes the refiner of the silver
and gold which is to form the king's crown and
sceptre, so our divine Lord : ' He shall sit, refining
and cleansing,'2 in the crucible, this soul so dear
to Him, that He wishes to wear her as one of the
precious jewels of His everlasting diadem. Nothing
could exceed His zeal in this work, which, in His
eyes, is grander far than the creation of a thousand
worlds. He watches, He fans, the flame of the
furnace, and He Himself is called ' a consuming
fire.'8 When the senses have no more vile vapours
to emit ; when the dross of the spirit, which is the
last to yield, has become detached from the gold,
then does the divine Purifier show it, with com-
placency, to the gaze of men and angels ; its lustre
is all He would have it be; so He may safely
produce on it a faithful image of Himself.

When the Jewish people were led forth by Moses
from Egypt, they said : ' The Lord God hath
called us ; we will go three days' journey into the
wilderness, to sacrifice unto the Lord our God.'4
In like manner, the disciples of Jesus have retired
into the wilderness, as our to-day's Gospel tells us ;
and, after three days, they have been fed with a
miraculous bread, which foretold the victim of the
great sacrifice, of which the Hebrew one was a
figure. In a few moments, both the bread and the

1 Heb. iv. 12, 13. 2 Mai. iii. 3.

8 Deut. iv. 24. 4 Exod. iii. 18.

Digitized by

SIXTH SUNDAY

169

figure are to make way, on the altar before which
we are standing, for the highest possible realities.
Let us, then, go forth from the land of bondage of
our sins ; and since our Lord's merciful invitation
comes to us so repeatedly, let our souls get the
habit of keeping away from the frivolities of earth,
and from worldly thoughts. And now as we sing
the Offertory-anthem, let us beseech our Lord that
He may graciously give us strength to advance
farther into that interior desert, where He is always
the most inclined to hear us, and where He is most
liberal with His graces.

OFFERTORY

Perfice gressus meos in Perfect thou my goings in
semitis tuis, ut non movean- thy paths, that my footsteps
tur vestigia mea : inclina be not moved : incline thine
aurem tuam, et exaudi verba ear unto me, and graciously
mea : mirifica misericordias hear my words : show forth
tuas, qui salvos facis spe- thy wonderful mercies, 0 thou
rantes in te, Domine. that savest them who trust in

thee, 0 Lord.

The efficacy of our prayers depends on this — that
the object of those prayers be prompted and ani-
mated by faith. The Church has just been receiving
her children's offerings for the sacrifice ; she now
asks, in the Secret, that we may all be endowed
with faith.

SECRET

Propitiare, Domine, sup- Be appeased, 0 Lord, by our
plicationibus nostris, et has humble prayers, and merci-
populi tui oblationes beni- fully receive the offerings of
gjnus assume : et ut nullius thy people : and, that the vows
sit irritum votum, nullius and prayers of none may be in
vacua jpostulatio, praesta; vain, grant that we may effec-
ut quod fideHter petimus, tually obtain what we ask
efficaciter consequamur. Per with faith. Through, etc.
Dominum.

The other Secrets as on page 130.

Digitized by

170

TIME AFTER PENTECOST

We were just admiring the work of purification,
achieved by the Angel of the Covenant in His
chosen souls. The Prophet Malachy, who spoke
to us about this mystery of refining the elect, tells
us, in the next verse, why all this is done ; his
words give us an explanation of the Communion-
anthem we are now going to chant : ' And the
sacrifice of Juda and of Jerusalem shall please the
Lord, as in the days of old, and in the ancient
years.' 1

COMMUNION

Circuibo, et immolabo in I will go up, and sacrifice, in
tabernaculo ejus hostiam his temple, a victim of praise :
jubilationis : cantabo et psal- I will sing, and repeat a psalm
mum dicam Domino. to the Lord.

The sacred mysteries are the true fire that
purifies : they entirely cleanse from the remnants
of sin every Christian that allows their divine heat
to tell upon him ; they also strengthen him in the
path of perfection. Let us, then, unite with the
Church in this prayer :

POSTCOMMUNION

Kepleti sumus, Doniine, We have been filled, 0 Lord,
muneribus tuis : tribue quae- with thy gifts ; grant, we be-
sumus ; ut eorum et munde- seech thee, that we may be
mur effectu, et muniamur cleansed by their efficacy, and
auxilio. Per Dominum. strengthened by their aid.

Through, etc.

The other Postcommunions, as on page 131.

1 Mai. iii. 4.

Digitized by

SEVENTH SUNDAY

171

VESPERS

The psalms, capitulum,
above, pages 71-81.

hymn, and versicle, as

ANTIPHON OF THE MAGNIFICAT

Misereor super turbam,
quia ecce jam triduo susti-
nent me, nec habent quod
manducent, et si dimisero
eos jejunos, deficient in via.
Alleluia.

I have compassion on the
multitude, for behold ! they
have now been with me three
days, and have nothing to eat ;
and, if I send them away fast-
ing, they will faint in the way.
Alleluia.

OREMTJS

Deus virtutum, cujus est
totum quod est optimum,
insere pectoribus nostris
amorem tui nominis, et
praesta in nobis religionis
augmentum, ut quae sunt
bona nutrias, ac pietatis
studio, quae sunt nutrita,
custodias. Per Dominum.

LET US PRAY

0 God of all power, to whom
belongs whatsoever is best:
implant in our hearts the love
of thy name, and grant us an
increase of religion : that thou
mayst nourish what is good
in us, and, whilst we make en-
deavours after virtue, mayst
guard the things thus nour-
ished. Through, etc.

THE SEVENTH SUNDAY AFTEE PENTECOST

The dominical cycle of the Time after Pentecost
completes to-day its first seven. Previous to the

§eneral adoption of the changes introduced into the
unday Gospels for this 'portion of the year, the
Gospel of the multiplication of the seven loaves gave
its name to the seventh Sunday ; and the mystery
it contains is still evident in more than one section
of to-day's liturgy.

As we have already seen, this mystery was that
of the consummation of the perfect in the repose or
rest of God Himself ; it was the fruitful peace of
the divine union. Nothing, then, could be more
fitting than that Solomon, who is the peaceful by

Digitized by

172

TIME AFTER PENTECOST

excellence, the sacred and authorized chanter of the
nuptial Canticle, should have been selected to come
forward, on this day, to speak the praises of infinite
Wisdom, and reveal her ways to the children of
men. When Easter is kept as late in April as it is
possible, the seventh Sunday after Pentecost is the
first of the month of August ; and the Church then
begins, in her night Office, the lessons from the
Sapiential Books. Otherwise, she continues the
historic Scriptures, and that, some years, for five
weeks more ; but even in that case eternal Wisdom
maintains her rights to this Sunday, which the
number of seven had already made hers in so
special a way. For, when we cannot have the in-
spired instructions of Proverbs, we have Solomon's
own example preaching to us in the third Book of
Kings ; we find him preferring Wisdom to all other
treasures, and, on the throne of his father David,
making her sit there with him as his inspirer and
most noble Bride.

St. Jerome, who has been appointed by the
Church herself as the interpreter of to-day's Scrip-
ture lessons, 1 tells us that David, at the close of his
life of wars and troubles, knew, as well as Solomon,
the loveliness of this incomparable Bride of the
Peaceful ; the chill of his age was remedied by her
caresses, whose very contact is purity.

' Oh that this wisdom may be mine !' exclaims the
fervent solitary of Bethlatem ; ' may she embrace
me, and abide with me. She never grows old.
She is ever the purest of virgins, fruitful, yet ever
immaculate. I think the apostle means her when
he speaks of a something that can make us fervent
in spirit.2 So again, when our Lord tells us in the
Gospel that, at the end of the world, the charity of

1 In II. Noct., ex Ejpist ad Nepotianum.

2 Rom. xii. 11.

Digitized by

SEVENTH SUNDAY

178

many will grow cold,1 1 believe it will be because
wisdom will then grow rare.'2

The history of the two blind men, as related in
the ninth chapter of St. Matthew, is the subject of
to-day's Gospel in the Greek Church.

MASS

The Church, leaving the Synagogue in its cities
which are to perish, has followed Jesus into the
wilderness. Whilst the children of the kingdom8
are assisting at, without seeing it, this transmigra-
tion which is to be so fatal to them, the root of
Jesse, now become the standard of nations,4 is
rallying the people, and marshals them by thousands
on towards the. Church. From east and west, from
north and south, they are pouring in, sitting down
to the banquet of the kingdom,5 in company with
Abraham and Isaac and Jacob. Here is our
Introit ; let us mingle our voices with these their
glad chants.

INTROIT

Omnes gentes, plaudite Clap your hands, all ye Gen-
manibus : jubilate Deo in tiles ! Shout unto God with
voce exsultationis. the voice of joy.

P*. Quoniam Dominus ex- P*. For the Lord is most
celsus, terribilis : Bex ma- high : he is terrible : he is the
gnus super omnem terram. great King over all the earth.
Gloria Patri. Omnes gentes. Glory, etc. Clap.

All the opposition that men are capable of can
never prevent divine Wisdom from compassing her
ends. The Jewish people deny their King ; but the
Gentiles come forward and proclaim the Son of
David. As we were just now singing in the
Introit, His kingdom is extended the whole world
over. In the Collect the Church asks that all evils

1 St. Matt. xxiv. 12. a Ep. ad Nepot. 4.

3 St. Matt. viii. 12. 4 Isa. xi. 10.

6 St. Matt. viii. 11.

Digitized by

174

TIME AFTER PENTECOST

may be removed, and that an abundance of blessings
may consolidate in peace the power of the true
Solomon.

COLLECT

Deus, cujus providentia 0 God, whose providence
in sui dispositione non fal- is never deceived in what it
litur : te supplices exora- appointeth : we humbly be-
mus, ut noxia cuncta sub- seech thee to remove whatever
moveas, et omnia nobis may be hurtful, and to grant
profutura ^joncedas. Per us all that will profit us.
Dominum. Through, etc.

The other Collects as on page 120.

Lectio Epistolae beati Pauli
Apostoli ad Komanos.

Caput VI
Fratres, Humanum dico
propter infirmitatem carnis
vestrae : sicut enim exhi-
buistis membra vestra ser-
vire immunditiae et iniqui-
tati ad iniquitatem ; ita nunc
exhibete membra vestra
servire justitiae in sancti-
ficationem. Cum enim servi
essetis peccati, liberi fuistis
justitiae. Quern ergo fru-
ctum habuistis tunc in illis,
in quibus nunc erubescitis ?
Nam finis illorum mors est.
Nunc vero liberati a pec-
cato, servi autem facti Deo,
habetis fructum vestrum in
sanctificationem, finem vero
vitam aeternam. Stipendia
enim peccati, mors. Gra-
tia autem Dei, vita aeterna :
in Christo Jesu Domino
nostro.

'Beckon that ye an

Lesson of the Epistle of St.
Paul the- Apostle to the
Romans.

Chapter VI
Brethren : I speak a human
thing, because of the infirmity
of your flesh : for as you have
yielded your members to serve
uncleanness and iniquity unto
iniquity; so now yield your
members to serve justice, unto
sanctification. For when you
were the servants of sin, you
were free from justice. What
fruit therefore had you then in
those things of which you are
now ashamed? For the end
of them is death. But now
being made free from sin, and
become servants to God, you
have your fruit unto sanctifi-
cation, and the end life ever-
lasting. For the wages of sin
is death ; but the grace of God,
life everlasting in Christ Jesus
our Lord.

dead unto sin, but alive

Digitized by

SEVENTH SUNDAY

175

unto God, in Christ Jesus our Lord.'1 The apostle
of the Gentiles enters to-day into the development
of this leading formula of the Christian life. The
Epistle of last Sunday aimed exclusively at putting
it in language that could not be misunderstood ; it
showed us that it expresses what is meant by that
Baptism which, when we are immersed in the
water, unites us to Christ.

There, as in a sepulchre, the death of Jesus becomes
ours, and delivers us from sin. Sold under sin2 by
our first parents even before we had seen the day,
and branded with its infamous stigma, our whole
life belonged to the cruel tyrant. He is a master
who is never satisfied with our service; he is a
merciless exactor ; there is scarce an hour that he
does not make us feel his power over the members
of our body ; he does not allow us to forget that our
body is his slave. But, if the life of a slave is under
his master's control, death comes at last and sets
the soul free ; and as to the body, the oppressor can
claim nothing, once it is buried.8 Now, it was on
the cross of the Man-God, who, as the apostle so
strongly expresses it, was made sin4 because of our
sins, that guilty human nature was considered by
God's merciful justice to have become what its
divine and innocent Head was. The old man that
was the issue of Adam the sinner has been crucified ;
he has died in Christ ; the slave by birth, affranch-
ised by this happy death, has had buried under
the waters of Baptism the body of sin, which
carried in its flesh the mark of its slavery.

The body of sin was indeed our flesh ; not that
innocent flesh which originally came all pure from
its Creator's hands, but the flesh which, generation
after generation, was defiled by the transmission of
a disgraceful inheritance. In Baptism, which the

1 Rom. vi. 11. 2 Ibid. vii. 14.

Vob iiL 18. 4 2 Cor. v. 21,

Digitized by Google

176

TIME AFTER PENTECOST

apostle calls the mysterious sepulchre, the sacred
stream has not only washed away the defilement of
this degraded body, but it has also set it free from
those members of sin, which are the evil passions.
These passions were powers of iniquity — that is,
powers which deformed, and turned into unclean-
ness, those faculties and organs wherewith God had
endowed us, that we might fulfil all justice, unto
sanctification.1 At that moment of our Baptism the
strong-armed tyrant forfeited his possession of us ;2
that Baptism was a death which set his slave free.
Sin being thus destroyed, the head of triple con-
cupiscence has been severed, and the monster may
writhe as he can ; aided by grace, man thus
liberated may always prevent, if he wishes, the
coils of the serpent from again being joined with
their head.

Yes, this is the manifold, yet single, work of holy
Baptism: in the twinkling of an eye, and by its
own power, it extirpates sin, and annihilates all its
rights over us ; but, once this is achieved, man
must co-operate with the grace of the sacrament,
that is, he must keep watch over his treacherous
inclinations to sin, which come to life again by the
slightest encouragement ; he must be ever keeping
up the work which his baptism-day began — that is,
he must be ever cutting down the vile and noxious
weeds which are ever cropping up. First, then,
there is the death of sin, which, in its complete and
sudden defeat of the old enemy, is the result of
God's divine operation ; but all this is to be followed
up by a work which it belongs to the affranchised
slave to do : the life-long work of mortification of
the spirit and of the senses. It is the virtue of the
first sacrament which is still telling on the Christian
in this work of two-fold mortification ; in Iris mor-
tification, the sacrament is still pushing on its

1 Col. Hi. 5-9. a St. Luke xi. 21

Digitized by

SEVENTH SUNDAY

177

ceaseless work of vengeance against sin. Holy
Baptism, having operated in the wretched slave of
sin what God alone could empower it to achieve,
summons man, now that his chains have fallen,
to join it in the glorious work of maintaining his
liberty; it invites him to share with it the honour
of the divine victory over satan and his works.

The keeping down of the flesh will be again
brought before us next Sunday, as the true in-
dicator of liberty on this earth, and as the authenti-
cation of our being truly children of God. As the
apostle says : ' Let not sin reign in your mortal
body, so as to obey the lusts thereof. Neither yield
ye your members as instruments of iniquity unto
sin ; but present yourselves to God as those that
are alive from the dead, and your members as
instruments of justice unto God. For sin shall not
have dominion over you : for ye are not under the
law, but under grace. Know ye not, that to whom
ye yield yourselves servants to obey, his servants
are ye whom ye obey, whether it be of sin unto
death, or of obedience unto justice ? But thanks be
to God, that ye were the servants of sin ; . . . but
being freed from sin, we have been made servants
of justice.'1

And shall we do less for justice than is being
done everywhere in favour of our enemy, sin?
Surely justice deserves that we should make greater
efforts in her service than for that odious tyrant
who requites his slaves with nothing but shame
and death. And yet — oh admirable condescension
of God to our weakness ! — we have St. Paul telling
us in to-day's Epistle, in the name of the Holy
Ghost, that we shall be saints, we shall attain
eternal life,2 if we will but serve justice with as
much earnestness as we once served uncleanness and
iniquity.

1 Rom. vi. 12-18. 2 IMd. 19-23.

Digitized by

178

TIME AFTER PENTECOST

Let us humble ourselves at hearing such words ;
let us be honest, and we shall feel that they con-
tain a reproach. Many of us might ask : What
has become of that intense ardour wherewith we
once used to follow after sin ? To say that we have
converted our ways would be no answer, for a con-
version does not paralyse our faculties; it enlists
our natural energy in God's service, it even intensi-
fies it by the very fact of its now being employed
as originally intended. At all events, conversion
does not lessen the activity which was in us before
our conversion; it would be an insult to grace to
accuse it of diminishing in us the gifts of God.

What lessons, then, may we learn by seeing how
eager in the pursuit of honour, interest, or pleasure,
are the votaries of the world ! What earnestness,
what toil, what perseverance, what frequent suffer-
ings, what abnegation at every turn, what misplaced
heroism — and all for the purpose of satisfying the
seven heads of the beast, and tasting a few drops of
the poisoned cup of Babylon I1 There are many
souls in hell who have gone through more fatigue
and pain to procure their damnation than even the
martyrs endured for Christ ; and even with all that,
never attaining the object they sought to obtain in
this world ! so true is it that the fools who are the
most subservient to satan's wishes do not always
succeed in enjoying, even for a single day, the vile
rewards he promises his slaves.

Justice treats her followers in a very different
way; she does not degrade, she does not deceive
them that keep her. She blesses them with peace
of mind at every step they take in duty-doing ; she
is ever enriching their treasure of merit ; she leads
them safely to the perfection of love. The life of
divine union then grows, almost spontaneously, on
that high ground of justice ; it rests on justice, as
1 Apoo. xvii. 7.

Digitized by

SEVENTH SUNDAY

179

a flower does on its stem. 'He that possesseth
justice, ' says the Scripture, ' shall lay hold on
wisdom ' : he shall find delights in that divine
wisdom, which surpasses all that earth could
procure.1

Would it, then, be fair to hesitate about going
through those toils which procure heaven for us,
and are a preparation here on earth for the glories
which are to be revealed in us in our eternal home ?
The present life, how long soever it may be, seems
but momentary to a faithful soul ; she is glad to
give this proof of the love she bears to Him she
longs for. ' Jacob/ says St. Augustine, ' gave his
twice seven years of service2 for the sake of Rachel,
whose name, they tell us, signifies vision of the
Beginning, that is, of the Word, that is, of the
Wisdom which shows us God. Every virtuous man
on earth loves this Wisdom ; it is for her he works
and suffers, by serving justice. What he, like
Jacob, aims at by his labours, is, not the fatigue
for its own sake, but the possession of that which
the fatigue is to bring him, namely, the fair Eachel,
that is to say, rest in the Word, in whom we have
the vision of the Beginning. Is there any true
servant of God who can have any other thought,
when he is under the influence of grace? Once
converted, what is it that man wishes for ? What
are his thoughts on ? What has he in his heart ?
What is it that he thus passionately loves and
desires? It is the knowledge of Wisdom. Of
course, man would, if he could, avoid all fatigue
and suffering, and come straight to the delights
which he knows are in the exquisitely beautiful and
perfect Wisdom ; but that cannot be in the land of
the dying. " If thou desire Wisdom, keep justice ;
and God will give her unto thee." 8 Justice here
means the commandments ; and the command-

1 Ecclus. xv. 1-8. a Gen. xxix. 18-30. 8 Ecclus. i. 33.

18—2

Digitized by

180

TIME AFTER PENTECOST

ments prescribe works of justice, of that justice
which comes of faith ; and faith lives amidst the
uncertainty of temptations; that by piously be-
lieving what it does not as yet understand, it may
merit the happiness of understanding.

' We are not, therefore, to find fault with the
ardour of those who are desirous of possessing
truth in its unveiled loveliness ; what we must do,
is to put order in their love, by telling them to
begin with faith, and strive, by the exercise of good
deeds, to arrive at the bliss they long for. Do thou
love and desire, at the very outset, and above all
things, this object which is so worthy of thy
possession ; but, let the ardour which burns within
thee show itself, first of all, by its leading thee to
cheerfully endure the fatigues of the road which
leads to the prize, towards which thy love is all
directed. Yea, and when thou hast got up to it,
remember, thou wilt never enjoy beautiful truth in
this life, without having, all the same happy while,
to be still cultivating laborious justice. How com-
prehensive and pure soever may be the sight
granted to mortal men of the unchangeable Good,
" the corruptible body is a load upon the soul, and
the earthly habitation presseth down the mind that
museth upon many things/'1 One, then, is that to
which we must tend ; but many are the things we
are to bear for that one's sake/2

In the Gradual, the Church keeps up the thought
which pervades this seventh Sunday; she invites
her sons to come and receive from her the know-
ledge of the fear of the Lord ; for the fear of the
Lord is the beginning of wisdom.3 The Alleluia-

1 Wisd. ix. 15.

2 St. Augustine, Contra Fwmt% xxii. 50-58 (freely epito-
mized). 8 Ps. ex. 10.

Digitized by

SEVENTH SUNDAY

181

verse again calls upon the Gentiles, the heirs of
Jacob, to celebrate in gladness the gift of God.

GRADUAL

Venite, filii, audite me:
timorem Domini docebo
vos.

V. Accedite ad eum, et
illuminamini : et faoies ve-
strse non confundentur.

Alleluia, alleluia.

V. Omnes gentes, plau-
dite manibus : jubilate Deo
in voce exsultationis. Alle-
luia.

Come, children, hearken unto
me : I will teach you the fear
of the Lord.

V. Come ye unto him, and
be enlightened ; and your faces
shall not be confounded.

Alleluia, alleluia.

V. Clap your hands, all ye
Gentiles ! shout unto God with
the voice of joy. Alleluia.

Sequentia sancti Evangelii
secundum Matthseum

Caput VII.
In illo tempore : dixit
Jesus discipulis suis : Atten-
dee a falsis prophetis, qui
veniunt ad vos in vestimen-
tis ovium, intrinsecus au-
tem sunt lupi rapaces: a
fructibus eorum cognosce-
tis eos. Numquid colligunt
de spinis uvas, aut de tri-
bulis ficus ? Sic omnis ar-
bor bona fructus bonos
facit : mala autem arbor
malos fructus facit. Non
potest arbor bona malos
fructus facere : neque arbor
mala bonos fructus facere.
Omnis arbor, quae non facit
fructum bonum, excidetur,
et in ignem mittetur. Igi-
tur ex fructibus eorum co-
gnoscetis eos. Non omnis,
qui dicit mihi : Doinine,
Domine, intrabit in regnum
ccelorum: sed qui facit vo-

Sequel of the holy Gospel
according to Matthew.

Chapter VII.
At that time : Jesus said to
his disciples: Beware of false
prophets, who come to you in
the clothing of sheep, but in-
wardly they are ravening
wolves. By their fruits you
shall know them. Do men
gather grapes of thorns, or figs
of thistles? Even so every
good tree bringeth forth good
fruit, and the evil tree bringeth
forth evil fruit. A good tree
cannot bring forth evil fruit,
neither can an evil tree bring
forth good fruit. Every tree
that bringeth not forth good
fruit shall be cut down, and
shall be cast into the fire.
Wherefore by their fruits you
shall know them. Not every
one that saith to me, Lord,
Lord, shall enter into the king-
dom of heaven ; but he that
doth the will of my Father

Digitized by

182

TIME AFTER PENTECOST

luntatem Patris mei, qui in who is in heaven, he shall enter
coelis est, ipse intrabit in into the kingdom of heaven,
regnum coelorum.

By rejecting the Gospel, the Jewish people have
refused the light. Whilst the Sun of justice,
hailed with delight by the Gentiles, is lighting up,
in all splendour, the land that was once in the
shadow of death,1 a black night is covering the
heretofore blessed country of the patriarchs, and
darkness is every hour thickening in Jerusalem.
By the blindness which is leading her to destruc-
tion, the Synagogue is verifying our Lord's
words : ' He that walketh in darkness, knoweth
not whither he goeth.' 2

False prophets and false Ghrists are numerous
in Israel, 3 ever since the true Messiah, whom the
prophets foretold, has been ignored, and treated by
His own people4 as the prophets themselves had
been.6 His witnesses, the apostles, have vainly
tried to induce Juda to retract the fatal denial
made in the pretorium. And yet, Juda knows
better than all the world beside, that the times are
accomplished ; for, has not the sceptre fallen from
his hands?6 And Juda, who disdainfully disowns
the spiritual royalty of the Saviour of men, is going
on with his ceaseless expectation and search of the
Christ of his own imagining, — a Messiah who will
restore to him the power he has lost. The Jewish
doctors have not as yet invented the sentence of
Talmud, whereby they will endeavour to stifle the
unpleasant prophecies which give them the lie:
'Cursed be he, that calculates the times of the
coming of Messiah!'7 What, then, must be the
feelings of a people, which has for ages been living
in the expectation of an event the most important

1 Isa. ix. 2. 2 St. John xii. 35. 3 St. Matt. xxiv. 24.
4 St. John i. 11. s gt# Matt, xxiii. 29-82.

6 Gen. xlix. 10. 7 Tract> Sanhedr., c. x.

Digitized by

SEVENTH SUNDAY

183

that could be, now that it sees the time specified
by prophecy to be fast expiring, when it will be
compelled, either to disavow the past or to
acknowledge, at the foot of the cross which it has
set up, its most sinful error.

A strange anxiety has seized on the nation of
deicides. The spirit of madness governs her deter-
minations. In the scare of her feverish excitement,
which is the very opposite of the calm and resigned
expectation of her ancient patriarchs, she takes
every rebel for a Christ.. She, that would not have
the Son of David, hails every upstart as her
Messiah, and follows every adventurer that sets up
the cry of war against Rome, or that cheats her
with the promise of making her country inde-
pendent. With such materials, Judea is soon
turned into a kingdom of anarchy and confusion.
The very sanctuary of the temple is made the
scene of party - quarrels and bloodshed. The
daughter of Sion follows her false Ghrists into
the desert;1 there organizes riot; and returns to
the holy city, filling it with highwaymen, or with
assassins imported from the wilderness. Long
before these events, Ezechiel had thus spoken:
' Woe to the foolish prophets that see nothing !
Thy prophets, 0 Israel, were like foxes in the
deserts!'2 And Isaias had thus prophesied:
'Therefore, the Lord shall have no joy in their
young men ; neither shall He have mercy on their
fatherless and widows ; for every one is a hypocrite
and wicked, and every mouth hath spoken folly.'8
The time is close at hand : the hour is come,
when 'they that are in Judea must flee to the
mountains/ 4 as our Lord had said. The Christians
of Jerusalem will, as history records, soon be
leaving the doomed city, under the guidance of

1 St. Matt. xxiv. 26. 2 Ezech. xiii. 1-8.

3 Isa. ix. 17. 4 St. Matt. xxiv. 16.

Digitized by

184

TIME AFTER PENTECOST

Simeon, their bishop.1 With them departs Sion's
last hope ; God is about to avenge His Christ.
Already has the signal of destruction been heard,
the whistle, as the prophet Isaias had foretold,2 has
been heard from beyond the seas ; and, as Balaam
had seen it in vision, ' they are coming in galleys
from Italy, to lay waste the Hebrews.'3 The
leader, announced by Daniel, is approaching to-
wards that which was once the land of promise;
the appointed desolation and ruin shall remain
there even after the end of .the war.4

Let us leave the Jews to hurry on their own ruin ;
let us return to the Church, which, at the same
time, is rising up, so grand and so beautiful, on the
corner-stone that had been rejected by the Syna-
gogue.5 Because of the absence of this stone,
which the builders of Sion had not the wisdom to
recognize as the basis indispensably necessary to
their city, Jerusalem falls in Judea, but reappears,
more than ever beauteous, on the hills,6 whither
Cephas,7 prince of the apostles, has carried her
everlasting foundation. Set firmly on the divine
rock, she shall no longer fear the violence of the
billows and winds, when they storm against her
walls.8 False prophets, and all the workers of
lies, who had so successfully sapped the walls of
the ancient, will not leave the new Jerusalem in
peace ; for our Lord had plainly said : ' It is neces-
sary that scandals should come ';9 and the apostle,
speaking of heresy (that greatest of all scandals),
said : ' There must be heresies in order that they
who are approved may be made manifest/ 10

Indeed, for each individual Christian, as for the
Church at large, the security of the spiritual building

1 Eusbb., Hist. Eccl.y iii. 5. 2 Isa. v. 26.

3 Num. xxiv. 24. 4 Dan. ix. 26, 27. 5 Ps. cxvii. 22.
• Isa. ii. 2. 7 St. John i. 42. 8 St. Matt. vii. 24-27.
0 Ibid, xviii. 7. J0 1 Cor. xi. 19.

Digitized by

SEVENTH SUNDAY

185

depends primarily on the firmness of the foundation,
which is faith. The Holy Ghost will not build on
a foundation that is unsound or unsafe. When,
especially, He is to lead a soul to the higher degrees
of divine union, He exacts from her, as the first
condition, that her faith, too, be above the average,
— a faith, that is, with heroism enough to fight
successfully those battles which brace the soul,
and so render her worthy of light and love. In
every stage of the Christian life, however, it is faith
that provides love with its enduring and substantial1
nourishment; it is faith that gives to the virtues
their supernatural motives, and makes them fit to
form a worthy court for their queen, charity. A
soul's development never goes beyond the measure
of her faith. The capaciousness of faith, and its
ever-growing plenitude, and its certified conformity
with truth, these are the guarantees of the progress
which will be made by a just man ; whereas all
such holiness as affects to be guided by a faith
which is cramped or false is holiness of a very
dubious kind, and one that is exposed to most
fearful illusions.

It was, therefore, a good and a wholesome thing
that faith should be put to the test, for it grows
brighter and stronger under trial. St. Paul, in his
Epistle to the Hebrews, is enthusiastic in his praise
of the triumphs won by the faith of our forefathers.2
Could there be denied to the new Covenant those
glorious combats which constituted the eternal
merit and honour of the saints who lived in the
period of expectation and figures? It is by their
victorious faith in the word of the promise, that
all those worthy ancestors of the Christian people
merited to have God Himself as their praise-giver.3
For us, who joyously have possession of that
Messias who to them was but the object of heroic

1 Heb. xi. 1. 2 Ibid. 4-40. 3 Ibid. 2, 39.

Digitized by

186

TIME AFTER PENTECOST

hope, our trial cannot be like theirs — the trial of
expectation. This is quite true ; and yet, heresy,
which is the offspring of man's pride and hell's
malice — heresy and its manifold outcomings, which
are ever producing the diminution of truth in
this world1 — will give us occasions of merit even in
our possession of what they beheld and saluted only
afar off.2 Man is ever trying to intrude his foolish
ideas into the truths of divine revelation ; and, as
to the prince of this world,3 he will do all in his
power to encourage these audacious attempts at
corrupting the purity of the word. But Wisdom,
who is never overcome,4 will turn all these impious
efforts into an occasion of glorious victories for
her children. Here we have the reason why God
permitted, from the very commencement of the
Church's existence, and still permits, that sects
should be continually springing up. It is in the
battlefield against error that the Church brings
forth the armour of God,5 and shows herself all
brilliant with that absolute truth which is the
brightness of the Word, her Spouse;6 it is by his
personal triumph over the spirit of lying, and by
spontaneous adhesion to the teachings of Christ
and His Church, that the Christian shows himself
to be a true child of light,7 and becomes himself a
light to the world.8

The combat is not without its dangers for the
Christian who would hold, in all its integrity, the
faith of his mother the Church. The tricks of
the enemy, his studied and obstinate hypocrisy,
the crafty skill wherewith he tries to stir up in the
soul, almost without her knowing it, a score of
little weaknesses of hers which more or less favour
error — all this frequently ends in injuring the light,

1 Ps. xi. 2. 2 Heb. xi. 13. 3 St. John xvi. 11.

* Wisd. vii. 30. 6 Eph. vi. 11-17. 6 Heb. i. 3.

7 St. John xii. 36. 8 St. Matt. v. 14.

Digitized by

SEVENTH SUNDAY

187

not perhaps in extinguishing it altogether, but in
robbing it of some of its brilliancy. And yet, they
who live on the teachings given us in our to-day's
Gospel are sure to come off with the victory. Let
us meditate upon them with gratitude and love ;
for it is by such teachings that eternal Wisdom
grants us what we so ardently ask of Him, when in
Advent we thus beseech Him : ' Come and teach us
the way of prudence !' 1 Prudence, the friend of a
wise man,2 guardian of his treasures, and his surest
defence, has no greater peril from which to keep
him than shipwreck concerning the faith;3 if faith
be lost, all is lost. No price is too great to give4
for that prudence of the serpent which, in a dis-
ciple of Christ, goes so admirably with the sim-
plicity of the dove.6 If we are happy enough to
possess prudence, we shall readily distinguish be-
tween those false teachers whom we must shun
and those we must hearken to — between the falsifiers
of the word and its faithful interpreters.

By their fruits shall ye know them, says our
Gospel, and history confirms the words of our
Eedeemer. Under the sheep's clothing, which they
wear that they may deceive simple souls, the
apostles of falsehood ever betray their real nature.
The artful language they use,6 and the flatteries
they utter for gain's sake,7 cannot hide the hollow-
ness of their works.8 They separate themselves
from the flock of Christ,9 and flee from the light ;
for, as the apostle says : 1 All things that are re-
proved, or deserve to be so, are made manifest by
the light ; and as to the things that are done by
them in secret, it is a shame even to speak of
them. Therefore, be ye not partakers with them.' 10

1 First of the Great Antiphons. 3 Prov. vii. 4.

3 1 Tim. i. 19. 4 Prov. iii. 13-19. 5 St. Matt. x. 16.

• Eph. v. 6. 7 st. Jude. 16. 8 Eph. v. 11.
9 St. Jude 19. io Eph. v. 13, 12, 7.

Digitized by

188

TIME AFTER PENTECOST

The useless or rotten fruits of darkness, and ' the
trees of autumn, twice dead/ 1 which bear such fruits
on their withered branches, both of them shall be
cast into the fire. If you yourselves were heretofore
darkness, now that you have become light in the
Lord by Baptism, or by a sincere conversion, show
yourselves to be so, and produce 'the fruits of
light, in all goodness, and justice, and truth.' 2 On
this condition alone can you hope to enter into the
kingdom of heaven, and call yourselves disciples of
that Wisdom of the Father, who, on this seventh
Sunday, asks us to give Him our love.

St. James the apostle almost seems to be giving a
commentary on the Gospel of this seventh Sunday,
where he says : ' Can the fig-tree, my brethren,
bear grapes, or the vine figs ? So neither can the
salt water yield sweet. Who is a wise man and
endued with wisdom among you, let him, by a good
conversation (that is, by his good conduct) show
his work in the meekness of wisdom.' . . . For
there is a wisdom which is bitter, and misleads
others ; it ' descendeth not from above, but is
earthly, sensual, devilish. . . . But the wisdom
which is from above, first indeed is chaste, then
peaceable, modest, easy to be persuaded, consenting
to the good (and always sides with them), full of
mercy and good fruits, without judging (the con-
duct of others), without dissimulation. And the
fruit of justice is sown in peace to them that make
peace.' 3

The Offertory-anthem has been selected, accord-
ing to Honorius of Autun,4 in allusion to the
sacrifice of the thousand victims which were offered
at Gabaon by Solomon, in the early days of his
reign ; when the sacrifice was ended, he was bidden
to ask, what he would have God give to him : he

1 St. Jude 12. 2 Eph. v. 8, 9.

3 St. James iii. 11-18. 4 Gemma Anim., iv. 57.

Digitized by

SEVENTH SUNDAY

189

desired and obtained wisdom, with the addition of
riches and glory, for which he had not asked.1 It
depends upon us, that the sacrifice which is here
ready to be offered up, should be equally, and even
more, accepted of God, for it is Incarnate Wisdom
that is being offered to the most high God ; He
desires to obtain for us all the gifts of His eternal
Father, and to give Himself also to us.

Sicut in holocausts arie • As in holocausts of rams and

turn, et taurorum, et sicut bullocks, and as in thousands

in millibus agnorum pin- of fat sheep, so let our sacrifice

guium : sic fiat sacrificium be made in thy sight this day,

nostrum in conspectu tuo that it may please thee : for

hodie, ut placeat tibi : quia there is no confusion to them

non est confusio confidenti- that trust in thee, 0 Lord,
bus in te, Domine.

Another circumstance which confirms what we
have said regarding the mysterious character of
this seventh Sunday, as to its being especially
sacred to eternal Wisdom, is the fact that the
verse of Scripture which formerly used to be
joined to the present Offertory-anthem2 is the
same as that which, in the Roman pontifical, opens
the magnificent ceremony of the consecration of
virgins : ' And now we follow thee with all our
heart, and we fear thee, and seek thy face ; put us
not to confusion, but deal with us according to thy
meekness, and according to the multitude of thy
mercies !'3 After being thrice called by the bishop,
the affianced of the divine Spouse advance, singing
these words, to the altar, where they are to be
espoused to Him.

The Secret speaks to God of how the multiplied
variety of the ancient sacrifices, such as those

2 Antiph. Gregor. ap. Thomasi, v. 3 Dan. iii. 40-42.

OFFERTORY

3 Kings iii. ; 2 Paralip. i.

190

TIME AFTER PENTECOST

mentioned in the Offertory, were all made one in
the oblation of our Christian sacrifice.

SECRET

Deus, qui legalium diffe- 0 God, who, in one perfect

rentiam hostiarum unius sacrifice, hast united all the

sacrificii perfectione sanxi- various sacrifices of the Law,

sti : accipe sacrificium a de- accept, from thy devoted

votis tibi famulis, et pari servants, this sacrifice, and

benedictione, sicut munera sanctify it by a blessing like

Abel, sanctifica: ut, quod to that thou gavest to Abel's

singuli obtulerunt ad Ma- offerings ; that what each hath

jestatis tuse honorem, cun- offered to thy divine Majesty,

ctis proficiat ad salutem. may avail to the salvation of

Per Dominum. all. Through, etc.

The other Secrets, as on page 130.

The Communion, says Honorius of Autun, gives
us the prayer of Solomon, who asks wisdom of
God, and obtains it.1 'If any of you,' says
St. James, * want wisdom, let him ask of God, who
giveth to all men abundantly, and upbraideth not :
and it shall be given him.'2

COMMUNION

Inclina aurem tuam, ac- Bow down thine ear unto
celera ut eripias me. me. Make haste to deliver

me!

Original sin has vitiated man to such a degree —
he is so far from divine union, at his first coming
into this life — that, of himself, he can neither
cleanse the defilement that is on him, nor enter
on the path which leads to God. It is requisite
that our God, as a generous and patient physician,
take our cure into His own hand ; and, even when
the cure is effected, should support and guide us.
Let us then, in the Postcommunion, say with the
Church :

1 Honorius, ubi mjpra. 2 St. Jas. i. 5.

Digitized by

EIGHTH SUNDAY

191

POSTCOMMUNION

Tua nos, Domine, medi- Grant, 0 Lord, that the
cinalis operatio et a nostris healing efficacy of these thy
perver8itatibus clementer mysteries may, through thy
expediat, et ad ea quae sunt mercy, free us from all our
recta, perducat. Per Do- sins, and bring us to the prac-
minum. tice of what is right. Through,

etc.

The other Postcommunions, as on page 181.

VESPEBS

The psalms, capitulum, hymn and versicle, as
above, pages 71-81.

ANTIPHON OF THE MAGNIFICAT

Non potest arbor bona A good tree cannot bring

fructus malos facere, nec forth evil fruit, nor the evil

arbor mala fructus bonos tree bring forth good fruit:

facere : omnis arbor que every tree that bringeth not

non facit fructum bonum, forth good fruit shall be cut

excidetur, et in ignem mit- down, and shall be cast into

tetur. Alleluia. the fire. Alleluia.

O REMUS LET US PRAY

Deus, cujus providentia 0 God, whose providence is

in sui dispositione non fal- never deceived in what it

litur, te suppHces exora- appointeth : we humbly beseech

mus ut noxia cuncta sub- thee to remove whatever may

moveas, et omnia nobis be hurtful, and to grant us all

profutura concedas. Per that will profit us. Through,

Dominum. etc.

THE EIGHTH SUNDAY AFTEB PENTECOST

In the middle- ages this Sunday was called the
sixth and last Sunday after the Natalis of the
apostles (that is, the feast of St. Peter) ; it was,
indeed, the last for the years when Easter had
been kept as late in April as was possible; but
it was only the first after that feast of St. Peter

Digitized by

192

TIME AFTER PENTECOST

when Easter immediately followed the spring
equinox.

We have already noticed the variable character
of this last portion of the liturgical cycle, which is
the result of Easter's being kept on a different
day each year ; and that in consequence of this
variation this week may be either the second
of the reading from the Sapiential Books, or,
what is of more frequent occurrence, the Books
of Kings are still providing the lessons for
the Divine Office. In this latter case it is the
ancient temple raised by Solomon, the king of
peace, to the glory of Jehovah, that engages the
Church's attention to-day. We shall find that the
portions of the Mass which are chanted on this
Sunday are closely connected with the lessons
read in last night's Office.

Let us, then, turn our reverential thoughts once
more to this splendid monument of the ancient
Covenant. The Church is now going through that
month which immediately preceded the events so
momentous to Jerusalem ; she would do honour
to-day to the glorious and divine past which pre-
pared her own present. Let us, like her, enter
into the feelings of the first Christians, who were
Juda's own children; they had been told of the
impending destruction foretold by the prophets,
and an order from God bade them depart from
Jerusalem. What a solemn moment that was,
when the little flock of the elect, — the only ones
in whom was kept up the faith of Abraham and
the knowledge of the destinies of the Hebrew
people — had just begun their emigration, and
looked back on the city of their fathers, to take
a last farewell ! They took the road to the east ;
it led towards the Jordan, beyond which God had
provided a refuge for the remnant of Israel.1 They

1 Isa. x. 20 23.

Digitized by

EIGHTH SUNDAY

193

halted on the incline of Mount Olivet, whence they
had a full view of Jerusalem ; in a few moments
that hill would be between them and the city.
Not quite forty years before the Man-God had
sat down on that same spot,1 taking His own last
look at the city and her temple. Jerusalem was
seen in all her magnificence from this portion of
the mount, which afterwards would be visited and
venerated by our Christian pilgrims. The city
had long since recovered from its ruins, and had,
at the time we are speaking of, been enlarged by
the princes of the Herodian family, so favourably
looked on by the Romans. Never in any previous
period of her history had Jerusalem been so
perfect and so beautiful as she then was, when
our fugitives were gazing upon her. There was
not, as yet, the slightest outward indication that
she was the city accursed of God. There, as a
queen in her strength and power, she was throned
amidst the mountains of which the psalmist
had sung;2 her towers3 and palaces seemed as
though they were her crown. Within the triple
enclosure of the walls built by her latest kings,
she embraced those three hills, the grandest, not
only of Judea, but of the whole world: first, there
was Sion, with its unparalleled memories; then,
Golgotha, which, had not yet been honoured on
account of the holy sepulchre, and which, never-
theless, was even then attracting to itself the
Roman legions, who were to wreak vengeance on
this guilty land ; and, lastly, Moriah, the sacred
mount of the old world, on whose summit was
raised that unrivalled temple, which gave Jerusalem
to be the queen of all the cities of the east, for as
such even the Gentiles acknowledged her.4

' At sunrise, when in the distance there appeared

J St. Mark xiii. 1-8. 2 Ps. cxxiv. 2.

3 Ps. oxxi 7. 4 Pliny, 4 Nat. Hist.,' v. 15.

Digitized by

194

TIME AFTER PENTECOST

the sanctuary, towering upwards of a hundred
cubits above the two rows of porticoes which formed
its double enclosure ; when the sun cast his morn-
ing rays on that fa9ade of gold and white marble ;
when there glittered the thousand gilded spires
which mounted from its roof, it seemed, says
Josephus, that it was a hill capped with snow,
which gradually shone, and reddened, with the
morning beams. The eye was dazzled, the soul
was amazed, religion was roused within the be-
holder, and even the pagans fell down prostrate/ 1
Yes, when the pagan came hither either for con-
quest or for curiosity, if he ever returned, it was
as a pilgrim. Full of holy sentiments, he ascended
the hill ; and, having reached the summit, he
entered by the golden gate into the gorgeous
galleries which formed the outward enclosure of
the temple. In the court of the Gentiles he met
with men from every country. His soul was struck
by the holiness of a place where he felt that there
were preserved in all purity the ancient religious
traditions of the human race ; and he, being pro-
fane, stood afar off, assisting at the celebrations
of the Hebrew worship, such as God had com-
manded it to be, that is, with all the magnificence
of a divine ritual. The white column of smoke
from the burning victims rose up before him as
earth's homage to God, its Creator and Saviour ;
from the inner courts there fell on his ear the
harmony of the sacred chants, carrying as they
did to heaven both the ardent prayer of those ages
of expectation and the inspired expression of the
world's hope; and when, from the midst of the
levite choirs and the countless priests who were
busy in their ministry of sacrifice and praise, the
high priest, with his golden crown on his head,
came forth holding the censer in his hand, and
1 Josephus, De Bell, v. 5, translated by Champagny.

Digitized by

EIGHTH SUNDAY

195

entering himself alone within the mysterious veil
which curtained off the Holy of holies, the
stranger, though he had but a glimpse of all those
splendid symbols of religion, yet confessed himself
overpowered, and acknowledged the incomparable
greatness of that invisible Deity, whose majesty
made all the vain idols of the Gentiles seem to
him paltry and foolish pretences. The princes of
Asia and the greatest kings considered it an
honour to be permitted to contribute, both by
personal gifts of their own making and by sums
taken from the national treasuries, towards defray-
ing the expenses of the holy place.1 The Eoman
generals and the Caesars themselves kept up the
traditions of Cyrus2 and Alexander5 in this respect.
Augustus ordered that every day a bull and two
lambs should be presented in his name to the
Jewish priests, and be immolated on Jehovah's
altar for the well-being of the empire;4 his suc-
cessors insisted on the practice being continued;
and Josephus tells us that the beginning of the
war was attributable to the sacrificers refusing any
longer to accept the imperial offerings.5

But, if the majesty of the temple thus impressed
the very pagans right up to its last days, there were
reasons for an intensity of veneration and love on
the part of a faithful Jew, which he alone could
realize. He was the inheritor of the submissive
faith of the patriarchs ; as such, he was well aware
that the prophetic privileges of his fatherland were
but an announcement to the whole world, that it
was one day to be blessed with the more real and
lasting benefits of which he, the Jew, possessed but
a figure ; he quite understood that the hour had
come when the children of God would not confine
their worship within the narrow limits of one

1 2 Mach. iii. 2, 3. 2 1 Esdras vL 7. 3 Jos., ' Antiq.,' xi. 5.
4 Philo., Legat. 6 Jos. De bell. ii. 17.

14—2

Digitized by

196

TIME AFTER PENTECOST

mountain or one city j1 he knew that God's true
temple was then actually being built up on every
hill of the Gentile world;2 and that, in its im-
mensity, it took in all those countries of the earth
into which the Blood that flowed first from Calvary
had won its way. And yet, we can easily under-
stand what a sharp pang of anguish thrilled through
his patriot heart, now that God was about to con-
summate, before the astonished universe, the
terrible consumption3 of the ungrateful people,
whom He had chosen for His portion, His in-
heritance.4 Who is there that would not share in
the grief of these holy ones of Jacob, few in number
as the ears of corn gathered by the gleaner,5 and
now bidding an eternal farewell to that holy, but
now accursed, city? These true Israelites might
well weep ; they were leaving for ever, leaving to
devastation and ruin, their homes, their country,
and, dearest of all, that temple, which, for ages,
had sanctified the glory of Israel, and given Juda
the right and title to be the noblest of the nations
of the earth.0

There was something even beyond all this : it
was that their dear Jerusalem had been the scene
of the grandest mysteries of the law of grace. Was
it not in yonder temple that, as the prophets ex-
pressed it, m God had manifested the Angel of the
Testament/ and given peace ? The honour of that
temple is no longer the exclusive right of an
isolated people ; for the Desired of all nations, by
His going into it, has brought it a grander glory
than all the ages of expectation and prophecy have
imparted.8 It was under the shadow of those walls
that Mary — she that was to be the future seat of
Wisdom eternal — prepared within her soul and

1 St. John iv. 21, 28.
4 Deut xxxii 9.
7 Mai. iii. 1.

2 Isa. ii. 2.
6 Isa. xvii 5.
• Agg. ii. 8, 10.

s Ibid. x. 28.
8 Deut iv. 6-a

Digitized by

EIGHTH SUNDAY

197

body a more august sanctuary for the divine Word
than was that whose cedared and golden wains-
coting made it so exquisite a shelter for the infant
maiden. Yes, it was there that, when but three
years old, Mary joyously mounted up the fifteen
steps which separated the court of women from
the eastern gate, offering to God the pure homage
of her immaculate heart. Here, then, on the
summit of Moriah, began, in the person of their
Queen, the long line of consecrated virgins, who, to
the end of time, will come offering, after her, their
love to the King.1 There, also, the new priesthood
found its type and model in the blessed Mother,
presenting in that holy temple the world's victim,
Jesus, the new-born Child of her chaste womb. In
that same dwelling, made by the hands of men ;
in those halls where sat the doctors, eternal Wisdom,
too, seated Himself under the form of a child of
twelve, instructing the very teachers of the Law by
His sublime questions and divine answers. 2 Every
one of those courts had seen the Word Incarnate
giving forth treasures of goodness, power, and
heavenly doctrine. One of those porticoes was the
favourite one where Jesus used to walk,3 and the
infant Church made it the place of its early
assemblies.4

Truly, then, this temple is holy with a holiness
possessed by no other spot on earth ; it is holy for
the Jew of Sinai ; it is holy for the Christian, be he
Jew or Gentile, for here he finds that the Law ends,
because here are verified all its figures.6 With
good reason did our mother the Church, in her
Office for this night, repeat the words which were
spoken by God to Solomon : ' I have sanctified this
house which thou hast built, to put my name there

1 Ps. xliv. 15, 16. a St. Luke ii. 46, 47.

3 St. John x. 28. 4 Acts iii. 11, v. 12. 6 Rom. x. 4.

Digitized by

198

TIME AFTER PENTECOST

for ever; and mine eyes and my heart shall be
always there.' 1

How, then, is it that dark forebodings are come
terrifying the watchmen of the holy mount ?
Strange apparitions, fearful noises, have deprived
the sacred edifice of that calm and peace which
become the house of the Lord. At the Feast of
Pentecost the priests, who were fulfilling their
ministry, have heard in the holy place a commo-
tion like that of a mighty multitude, and many
voices crying out together: 'Let us go hence!'
On another occasion, at midnight, the heavy brazen
gate which closed the sanctuary on the eastern side,
and which took twenty men to move it, has opened
of itself.2 0 temple, 0 temple, let us say it, with
them that witnessed these threatening prodigies,3
why art thou troubled? why workest thou thine
own destruction ? Alas ! we know what awaits
thee ! The prophet Zacharias foretold it when he
said: 'Open thy gates, 0 Libanus, and let fire
devour thy cedars !'4

Has God forgotten His promises of infinite good-
ness ? No : but let us think upon the terrible and
just warning, which He added to the promise He
made to Solomon, when he had finished building
the temple : 1 But if ye and your children, revolting,
shall turn away from following Me, and will not
keep My commandments and My ceremonies which
I have set before you, I will take away Israel from
the face of the land, which I have given them ; and
the temple which I have sanctified to My^name, I
will cast out of My sight; and Israel shall be a
proverb, and a by-word among all people. And
this house shall be made an example of ; every one
that shall pass by it shall be astonished, and shall

1 3 Kings ix. 3. 2 Jos. De Bell, vi. 5.

* Talmud, as quoted by Sepp, 2nd part, vi. 62. 4 Zach. xl 1.

Digitized by

BIGHTH SUNDAY

199

hiss, and say : " Why hath the Lord done thus to
this land, and to this house ?" ' 1

0 Christian soul ! thou that, by the grace of God,
art become a temple2 more magnificent, more
beloved in His eyes, than that of Jerusalem, take
a lesson from these divine chastisements ; and
reflect on the words of the Most High, as recorded
by Ezechiel : ' The justice of the just shall not
deliver him, in what day soever he shall sin. . . .
Yea, if I shall say to the just, that he shall surely
live, and he, trusting in his justice, commit iniquity
— all his justices shall be forgotten, and, in his
iniquity, which he hath committed, in the same
shall he die.' 8

With the Greeks, the multiplication of the five
loaves and two fishes is the subject of the Gospel
for this Sunday; they count it the eighth of St.
Matthew.

MASS

The Introit speaks of the glory of the ancient
temple, and of the holy mount. But greater far is
the splendour of the Church, which is now carrying
the name and praise of the Most High even to the
end of the earth, far more efficiently than had done
that temple which was but a figure of our mother
the Church.

INTROIT

Suscepimus, Deus, miseri- We have received thy mercy,
cordiam tuam in medio 0 God, in the midst of thy
templi tui ; secundum no- temple : according to thy name
men tuum, ita et laus tua so also is thy praise, unto the
in fines terra : justitia plena ends of the earth : thy right
est dextera tua. hand is full of justice.

P«. Magnus Dominus, et Ps. Great is the Lord, and
laudabilis nimis : in civitate exceedingly to be praised : in

1 3 Kings ix. 6-8. 2 1 Cor. Hi. 16, 17.

3 Ezech. xxxiii. 12, 13.

Digitized by

200

TIME AFTER PENTECOST

Dei nostri, in monte sancto the city of our God, on his
ejus. Gloria Patri. Sus- holy mountain. Glory, etc. We
cepimus. have received.

Not only are we incapable, of ourselves, of doing
any good work, but, without the help of grace, we
cannot even have a thought of supernatural good.
Now, the surest means for obtaining the help that
is so needed by us is to acknowledge humbly before
God that we depend entirely upon Him ; it is what
the Church does in the Collect.

COLLECT

Largire nobis, queesumus Grant us, 0 Lord, we beseech

Domine, semper spiritum thee, the spirit of always think -

cogitandi quae recta sunt, ing what is right; and grant

propitius et agendi ; ut, qui us mercifully the spirit of doing

sine te esse non possumus, it : that we, who cannot subsist

secundum te vivere valea- without thee, may live accord-

mus. Per Dominum. ing to thee. Through, etc.

The other Collects, as on page 120.

EPISTLE

Lectio E pistol ae beati
Pauli Apostoli ad Eomanos.

Caput VIII.

Fratres, g Debitores su-
mus non carni, ut secundum
carnem vivamus. Si enim
secundum carnem vixeritis,
moriemini : si autem spi-
ritu facta carnis mortifica-
veritis, vivetis. Quicum-
que enim Spiritu Dei agun-
tur, ii sunt filii Dei. Non
enim accepistis spiritum
servitutis iterum in timore,
sed accepistis spiritum ado-
ptionis fUiorum, in quo cla-
mamus : Abba (Pater). Ipse
enim Spiritu 8 testimonium
reddit spiritui nostro, quod

Lesson of the Epistle of
St. Paul, the Apostle, to the
Romans.

Chapter VIII.

Brethren : We are debtors,
not to the flesh, to* live accord-
ing to the flesh. For if you
live according to the flesh, you
shall die : but if by the spirit
you mortify the deeds of the
flesh, you shall live. For who-
soever are led by the Spirit of
God, they are the sons of God.
For you have not received the
spirit of bondage again in fear :
but you have received the spirit
of adoption of sons, whereby
we cry : Abba (Father). For
the Spirit himself giveth testi-
mony to our spirit, that we

Digitized by

Google

EIGHTH SUNDAY

201

8umu8 filii Dei. Si autem
filii, et hseredes : hseredes
quidem Dei, coheeredes au-
tem Christi.

are the sons of God. And if
sons, heirs also : heirs indeed
of God, and joint heirs with
Christ.

The apostle and doctor of the Gentiles here goes
on, forming to the Christian life the n§w recruits,
whom his own voice and that of his fellow apostles,
dispersed as they are throughout the world, are
every day leading, by hundreds, to the fount of
salvation. Although the Church is all attention to
the events which are preparing for Judea, yet is she
full of maternal solicitude for the great work of
training those children whom she has given to her
divine Spouse. Whilst Israel is obstinate in his
fatal refusal to accept the Messiah, another family
is growing up in his place; and, by its docility,
richly repays our Lord for all the rebellion and
slights offered Him by the children He had first
made His chosen ones. They were the ancient
people, and are jealous of others being now called
to the same privilege. The contradictions of which
Christ complains in the Psalm are anything but
over ; and yet, thanks to the Church, the Man-God
is already the Head of the Gentiles.1

Admirable is the fruitfulness of the bride ; for,
wonderful is the power of sanctification which she
is using all through the world of various nations.
Scarcely has she sprung into her beauteous existence,
than she offers to her Lord and her King a new
empire, consolidated in unity of love ; she presents
Him with a generation that is all pure in the in-
telligence and practice of every virtue. It is quite
true, that the Holy Ghost acts directly on the souls
of the newly baptized ; but there is something else
to be considered in the divine plan. It is this : the
Word, having been made flesh, and having taken to
Himself a bride (which is the visible Church on
1 Ps. xvii. 44-46.

Digitized by

202

TIME AFTER PENTECOST

earth), whom He has made His associate in the
work of man's salvation, has willed that the in-
visible operation of the divine Spirit, who proceeds
from Him (the Word), shall not be in its normal
state, unless there be added to it the extrinsic co-
operation find intervention of this His bride. Not
only is the Church the depository of those all-
potent formulas and mysterious rites which change
man's heart into a new soil, cleansing it from
thorns and weeds, making it able to produce a
hundredfold, but she also sows the seed of the
divine husbandman into that same soil,1 by her
countless modes of teaching the truth. To the
Holy Ghost, indeed, a magnificent share is due of
that fecundity and that social life of the Church ;
still, her portion of work is exquisite ; it deals with
the elect taken as individuals, and consists especially
in getting them to profit of the divine energies of
the sacraments which she administers, and in de-
veloping the germs of salvation which her teaching
plants in their souls.

How important, then, and sublime will ever be
that mission, which is confided to those men who
are set over particular churches, as teachers or
directors of souls ; they represent, to these isolated
congregations, the common mother of all the
faithful, for, in her name, they*really provide for
the holy Spirit those elements upon which He is to
make His all-powerful action felt. For that very
same reason, woe to those times when the dispensers
of the divine word, having themselves nought but
halved or false principles, give but weak, shrivelled
seed to the souls entrusted to them ! The Holy
Ghost is not bound to supply their insufficiency ;
ordinarily speaking, He does not supply it, for such
is not the way established by Christ for the sancti-
fication of the members of His Church.

1 St. Luke viii. 11.

Digitized by

EIGHTH SUNDAY

208

The common mother, however, has a supple-
mentary aid for such of her children as may be
thus treated ; it is her liturgy. There they will find,
not only the holy sacrifice which will support them,
and the graces of the Sacrament of love which will
nourish spiritual life within them, but, moreover,
the surest rule of conduct, and the sublimest
teachings of every virtue. Such souls as these
have perhaps got the idea that the poor subjective
system they have made for themselves is the royal
road to perfection ; but, if they be of an earnest good
will, desirous to find the best way, God will, some
happy day, lead them to find, and, finding, to ap-
preciate, the inexhaustible and divinely given
treasures of the Church's liturgy; possdbsing and
enriching themselves with these, they will soon put
aside what the prophet Isaias terms bread without
strength, and water without power.1 The same
prophet would thus urge them, in the Church's
name, to what is best : ' All ye that thirst, come
to the waters ! And ye that have no money, make
haste, buy, and eat. Come ye ! buy wine and
milk, without money, and without any price. Why
spend ye money for that which is not bread, and
your labour for that which doth not satisfy you ?
Hearken diligently to me, and eat that which is
good, and your soul shall be delighted in fatness !'2
And truly there is a fact which should rouse, both
to attention and gratitude, any Christian who longs
to be enlightened as to the best way of getting to
heaven : this fact is, that the Church herself has
made a selection, for our reading, from the treasury
of the Scriptures, and, in her missal, which she
puts into our hands, she has inserted practical
teachings from the same divine Books, which she
knew were best suited to the wants of her children.
A Christian, who is humbly and devoutly assiduous
1 Isa. iii 1, xxx. 20. a Ibid. lv. 1, 2.

Digitized by

204

TIME AFTEB PENTECOST

in the study of this admirable book of the liturgy,
will abound in spiritual knowledge. His guide will
say to him, and with a well-grounded assurance :
1 This is the way ; walk in it ! And go not aside,
neither to the right, nor to the left V 1 We have no
need to wonder at all this ; for, in the guidance of
souls, the Church is far superior to the most learned
doctors and to the greatest saints, all of whom were
humble disciples in her school.

Let us put together the few lines which have
been read to us as the Epistles of the last three
Sundays, taken from that written by St. Paul to the
Eomans. To say nothing of their infallible truth
as being inspired by the Holy Ghost, could we have
had any exposition of the principles of revealed
morality which could be compared to it ? Clearness,
simplicity of diction, earnest vehemence of ex-
hortation— all are perfect in these few words ; and
yet, they are but the outward expression of the
sublimest truths of Christian dogma. Let us make
the barest possible summary of what these three
Epistles have taught us ; and we shall see how
grand they are. Christ Jesus, foundation of man's
salvation ; His death and burial made, in Baptism,
the regeneration of man; His life in God, the
model of our own ; the disgrace of our enslaved
bodies removed ; the sanctifying f ruitf ulness of every
virtue substituted in our members for the poisonous
roots of all vices ; and, on this very Sunday, the
pre-eminence of the spirit over the flesh ; the duties
incumbent on our spirit, if she is to maintain her
superiority ; what man must do, if he would pre-
serve the liberty bestowed on him by the Spirit of
love, and prove himself to be, what he really is, a
son of God and joint-heir of Christ. Yes, these are
the splendid realities, which are henceforth to light
1 Isa. xxx. 21.

Digitized by

EIGHTH SUNDAY

205

up in us the law of the spirit of life (that is, the
law of the life we are to live by the Spirit) in Christ
Jesus ;x these are the axioms of the science of salva-
tion now taught to the whole world, which are to
be substituted for both the weaknesses of the Jewish
law and the empty ethics of philosophers.

For, the leading idea which pervades the whole
of this sublime Epistle to the Romans is this:
man, unaided by grace, is incapable of producing
perfect justice and absolute good. Experience has
proved it, St. Paul teaches it, the fathers will, later
on, unanimously assert it, and the Church, in her
Councils, will define it. True, by the mere powers
of his fallen nature, man may come to the know-
ledge of some truths, and to the practice of some
virtues; but, without grace, he can never know,
and still less observe, the precepts of even the
natural law, if you take them as a whole.

From Jesus, then, from Jesus alone, comes all
justice. Not only is supernatural justice, which
supposes the infusion of sanctifying grace in the
sinner's soul, wholly from Him; but even that
natural justice, of which men are so proud, and
which they say is quite enough without anything
else, soon leaves one who does not cling to Christ
by faith and love. Our modern world has a
pompous phrase about 'the independence of the
human mind '; let those who pretend to acknow-
ledge no other goodness but that, go on with their
boasting of being moral and honest men ; but, as
to us Christians, we believe what our mother the
Church teaches us ; and, agreeably to such teach-
ing, we believe that 'a moral and honest man,'
that is to say, a man who lives up to all the duties
which nature puts upon him, can only be such here
below by a special aid of our Redeemer and Saviour
Christ Jesus. With St. Paul, therefore, let us be
1 Bom. viii. 2.

Digitized by

206

TIME AFTER PENTECOST

proud of the Gospel ; for, as he calls it, it is the
power of God,1 not only to justify the ungodly,2
but also to enrich souls, that thirst after what is
right, with an active and perfect justice. ' The
just man/ says the same apostle, ' liveth by faith
and according to the growth of his faith, so is his
growth in justice. Without faith in Christ, the
pretension to reach perfection in good, by one's
own power and works, produces nothing but the
stagnation of pride and the wrath of God.8

The Jews are a proof of it. Proud of their Law,
which gave them light greater than that enjoyed by
the Gentiles,4 and wishing to make their whole
virtue consist in the possession of that Law, they
have rejected Him who was the end of the Law,
and the source of all holiness ;6 they have refused
to accept the Christ, who not only delivered them
from their previous misery,6 but also brought them
the knowledge of what would save them, and the
strength to fulfil it ;7 they have continued in their
iniquity, adding sin upon sin to that contracted
from their first parents, and thus ' treasuring up
wrath against the day of wrath.'8 Now is being
fulfilled the prediction of Isaias, whose words might
very appropriately have been used by the faithful
few of Israel, as they fled from Jerusalem : ' Except
the Lord of hosts had left us seed, we should have
been as Sodom, and we should have been like to
Gomorrha.'9

4 What, then, shall we say?' asks the apostle;
and he answers his own question thus : * That the
Gentiles, who followed not after justice, have at-
tained to justice, even the justice that is of faith.
But Israel, by following after the law of justice, is
not come unto the law of justice. Why so? Be-

1 Rom. i. 16.
4 Ibid. ii. 17-20.
7 Ibid. viii. 8, 4.

2 Ibid. iv. 5.
6 Ibid. x. 8, 4.
8 Ibid. ii. 5.

8 Ibid. i. 17, 18.
6 Ibid. iii. 25.

9 Isa. i. 9.

Digitized by

EIGHTH SUNDAY

207

cause they sought it, not by faith, but as it were of
works ; for they stumbled at the stumbling-stone,
as it is written : 'Behold ! I lay in Sion a stumbling-
stone and a rock of scandal ; and whosoever be-
lieveth in Him, shall not be confounded.*1

The Gradual seems to express the sentiments of
the Jewish converts, who had to depart from their
cities ; they might thus have besought God to be
henceforth their protector and a place of refuge
where they might be safe. The Alleluia-versicle
again sings of the glory that was once given to the
Lord in Jerusalem, especially on the holy mountain
where His temple was built.

GRADUAL

Esto mihi in Deum pro- Be thou unto me a God, a
tectorem, et in locum refugii, protector, and a place of refuge
ut salvum me facias. . to save me.

V. Deus, in te speravi : V. 0 God, in thee have I
Domine, non confundar in hoped ; let me, 0 Lord, never
sternum. be confounded.

Alleluia, alleluia. Alleluia, alleluia.

V. Magnus Dominus, et V. Great is the Lord, and
laudabilis valde, in civitate exceedingly to be praised, in
Dei nostri, in monte sancto the city of our God, on his holy
ejus. Alleluia. mountain. Alleluia.

GOSPEL

Sequentia sancti Evangelii Sequel of the holy Gospel
secundum Lucam. according to Luke.

Caput XVI
In illo tempore : Dixit
Jesus discipulis suis para-
bolam hanc : Homo quidam
erat dives, qui habebat vil-
licum : et hie diffamatus est
apud ilium quasi dissipas-
set bona ipsius. Et voca-
vit ilium, et ait illi: Quid
hoc audio de te? Eedde

Chapter XVI.
At that time : Jesus spoke
to his disciples this parable:
There was a certain rich man
who had a steward : and the
same was accused unto him,
that he had wasted his goods.
And he caUed him, and said
to him : How is it that I hear
this of thee? give an account

1 Rom. ix. 80-33.

Digitized by

208

TIME AFTER PENTECOST

of thy stewardship : for now
thou canst be steward no
longer. And the steward said
within himself : What shall I
do, because my lord taketh
away from me • the steward-
ship ? To dig I am not able ;
to beg I am ashamed. I know
what I will do, that when I
shall be removed from the
stewardship, they may receive
me into their houses. There-
fore, calling together every one
of his lord's debtors, he said to
the first : How much dost thou
owe my lord ? But he said :
A hundred barrels of oil. And
he said to him : Take thy bill
and sit down quickly, and write
fifty. Then he said to another :
And how much dost thou owe ?
Who said : A hundred quarters
of wheat. He said to him :
Take thy bill and write eighty.
And the lord commended the
unjust steward, forasmuch as
he had done wisely : for the
children of this world are wiser
in their generation than the
children of light. And I say
to you : Make unto you friends
of the mammon of iniquity,
that when you shall fail, they
may receive you into everlasting
dwellings.

The several parts of the parable here proposed to
us are easy to be understood, and convey a deep
teaching. God alone is rich by nature, for to Him
alone belongs the direct and absolute dominion over
all things : they are His, because He made them.1
But, by sending His Son into the world under a
created form, He, by this temporal mission, ap-
pointed Him heir to all the works of His hands,2
1 Ps. xxiii. 2, lxxxviii. 12. 2 Ps. viii 6-8.

rationem villicationis tuae :
jam enim non poteris villi-
care. Ait autem villicus
intra se : Quid faciam, quia
dominus meus aufert a me
villicationem ? Fodere non
valeo, mendicare erubesco.
Scio quid faciam, ut, cum
amotus fuero a villicatione,
recipiant me in domos suas.
Convocatis itaque singulis
debitoribus domini sui, di-
cebat primo : Quantum de-
bes domino meo? At ille
dixit: Centum cados olei.
Dixitque illi : Accipe cau-
tionem tuam : et sede cito,
scribe quinquaginta. De-
inde alii dixit : Tu vero
quantum debes ? Qui ait :
Centum coros tritici. Ait
illi : Accipe litteras tuas,
et scribe octoginta. Et
laudavit dominus villicum
iniquitatis, quia prudenter
fecisset : quia fifii huius
saeculi prudentiores finis
lucis in generatione sua
sunt. Et ego vobis dico:
Facite vobis amicos de
mammona iniquitatis : ut,
cum defeceritis, recipiant
vos in seterna tabernacula.

/ Google

EIGHTH SUNDAY

209

just as truly as He already was owner of the riches
of the divine Nature because of His eternal genera-
tion. The rich man, then, of our Gospel is Jesus,
who, in His sacred Humanity, united to the Word,
is heir of all things,1 and, as such, all things of the
most high God, created or uncreated, finite or in-
finite, belong to Him. To Him belong the heavens
which proclaim His glory,2 and which, as long as
they last,3 clothe Him with their garment of light;4
to Him the ocean, whose surges are but a voice that
speaks His praise,5 and hushes the fury of its
tempests when He bids it be still ;6 to Him the
earth, which gladly offers Him the homage of all
its fullness.7 The grass and flowers of the meadows,
the varied fruits, the fertile loveliness of the fields;8
the birds of the air and the fishes that inhabit the
rivers, or that sport in the paths of the sea ;9 the
huge oxen as well as the tiniest insect that lives ;
the wild beasts of forest or mountain ;10 all are His,
all are subject to His rule. Silver, too, is His, and
gold is His ;" and man, too, is His, and would have
been eternally His servant, had not Jesus mercifully
vouchsafed to divinize him, and make him a
partaker of His own eternal happiness and riches.

Instead of our being His slaves or servants, He
would have us be His brothers ; and, when He re-
turned from this world to His Father, whom He
had also made to be ours by the grace He had in-
fused into us,12 He sent us the Holy Ghost, who
should bear testimony to us that we are the sons
of God,13 and be to us the pledge of our sacred in-
heritance, heaven.14 0 ineffable riches of the world
to come ! 0 inheritance the fullest that ever was !

1 Heb. i. 2, ii. 8. 2 Ps. xviii. 2, 6. 8 Ibid, ci. 27.

4 Ibid. ciii. 2. 6 Ibid. xcii. 3, 4. 6 St. Mark iv. 39, 40.

7 Ps. xxiii. 1. 8 Ibid. xlix. 11. 9 Ibid. viii. 9.
10 Ibid. xlix. 9, 10. 11 Agg. ii. 9. 18 St. John xx. 17.
13 Rom. viii. 16. 14 Eph. i. 14.

Digitized by

210

TIME AFTER PENTECOST

Oar Jesus Himself is all joy at the sight of it, and,
in the psalm of His Resurrection, He gives ex-
pression to that joy. We, His members and joint-
heirs, have a right to repeat those words after Him,
and say : ' The lines are fallen unto me in goodly
places ; for my inheritance is goodly to me ! for the
Lord Himself is my portion ! I will bless Him for
having given me to understand my happiness i'1

But, in order that we may attain to those eternal
riches, there is a condition imposed on us : we
must turn to profit the visible domain of Christ ;
we must see that it is used in His service. The
future rewards we are to have in heaven depend
upon the greater or less fidelity wherewith we have
employed our share of these inferior good things,
for they ard entrusted to us, to each of us in the
measure which seemed good in God's eyes. What
a divine agreement has been drawn up for us!
What perfect adjustment between justice and love!
Our Lord Jesus Christ has divided His property
into two portions ; He gives the eternal portion^un-
reservedly to us ; it is the only one that is truly
great, the only one that is capable of contenting
our infinite longings. As to the other portion,
which, in itself, would not be worthy of the atten-
tion of beings that are made for the contemplation
of the divine essence, He could not think of allow-
ing us to set our hearts on it, neither will He
permit us to have absolute dominion over it. The
real possession of temporal goods belongs, there-
fore, to Him alone ; the ownership of earthly riches,
which He permits to the future joint- heirs of His
own blissful eternity, is subject to numberless re-
strictions during their life-time, and, at their death,
exhibits its essentially precarious tenure, by not
being able to follow its owner beyond the grave.

For the fool, as well as for the wise man, the day
i Ps. xv. 5-7.

Digitized by

EIGHTH SUNDAY

211

will come when his soul will be required of him ; 1
and when the rich man, as well as the poor, will
be brought before his Maker, exactly as he was on
the day of his first entrance into the world,2 and it
will be said to him : Give an account of thy steward-
ship / At that dread hour, the rule observed for
the judgment will be that which our Lord revealed
to us during His mortal life : ' Unto whomsoever
much is given, of him much shall be required ; and
to whom they have committed much, of him they
will demand the more/ 3 Woe, at that hour, to the
servant who has comported himself as though he
were the absolute master ! Woe to the steward who,
disregarding the trust assigned to him, has done
just what his own whim suggested with the goods
of which he was only the dispenser !4 When the
light of eternity shall be upon him, he will under-
stand the error of his foolish pride. He will see
the shameful injustice of a life which the world
perhaps thought a very decent one, but which was
spent without the slightest regard to God's inten-
tions in giving him the riches he boasted of. He
will then be entirely deprived of them all ; neither
will it be then in his power to make a better use of
them for the future — that is, a use more in accord-
ance with the designs of God. If he might, at
least, make some restitution for the goods he has
abused ! if he might sue for aid from those with
whom he lived upon earth ! But, no ! when time
is over, labour is over too. He has nothing to
show for all his riches ; he is powerless ; and when
he gQes before that dread tribunal, where every
man is afraid that he cannot put his own accounts
right, whom can he get to help him ?6

Happy, therefore, if, now that time is still granted
him, he would allow the thousand calls of God6 to

i St. Luke xii. 20. 2 Job i. 21. 8 St. Luke xii. 48.
4 Ibid. 45-47. 5 St. Matt. xxv. 9. 6 Ps. xciv. 8.

15—2

Digitized by

212

TIME AFTER PENTECOST

awaken him from his false conscience. Happy if,
like the steward mentioned in our Gospel, he would
profit of the days he has still to live, and would say
to himself those words of Job : ' What shall I do,
when God shall rise to judge ? And, when He shall
examine, what shall I answer Him?'1

This very Judge, whom he so rightly fears, now
most mercifully points out to him how he may
escape the punishment due to his past mal-adminis-
tration. Let him imitate the prudence of the un-
just steward, and he will have praise for it from his
Lord ; not only because of his prudence, but be-
cause by thus spreading over God's servants the
riches that were entrusted to his care, far from
robbing his divine Master, he acts in strict accord-
ance with His wishes. 'Who thinkest thou/ asks
our Lord, ' is the faithful and wise steward, whom
his Lord setteth over His family, to give them, in
due time, their measure of wheat2 and oil?'3 Alms,
whether corporal or spiritual, secure us powerful
friends for that awful day of our death and judg-
ment. It is to the poor that the kingdom of heaven
belongs ; 4 so that if we spend the riches of this
present life in solacing the sufferings of those poor
ones now that they are living here below, after-
wards they will not fail to make us a return by
receiving us into their future homes, the everlasting
dwellings of heaven.

Such is the immediate and obvious meaning of
the parable given to us to-day. But if we would
go further — if we would understand the whole
intention of the Church in her choice of the present
Gospel — we must listen to St. Jerome, whose homily
for last night's Office is put before us as the official
interpretation of the sacred text. Let us first listen
to the words of Scripture which the saint quotes

1 Job. xxxi. 14. * St. Luke xii. 42. 3 2 Esdras v. 11.
4 St. Matt. v. 8.

Digitized by

EIGHTH SUNDAY

213

(they immediately follow those of our Gospel) : 4 He
that is faithful in that which is least, is faithful
also in that which is greater ; and he that is unjust
in that which is little, is unjust also in that which
is greater. If, then, ye have not been faithful in
the unjust mammon, who will trust you with that
which is the true V 1 These words, says St. Jerome,
were said in the presence of the scribes and
Pharisees ; they felt that the parable was intended
for them; and they derided the divine preacher.
The one that was 4 unjust in that which is little ' is
the jealous Jew, who, in the limited possession of
the present life, refuses to his fellow-men the use
of those goods which were created for all. If, then,
you avaricious scribes are convicted of maladminis-
tration in the management of temporal riches, how
can you expect to have confided to you the true,
.the eternal, riches of the divine word, and the
teaching of the Gentiles?2 Terrible question,
which our Lord leaves thus unanswered ; let these
unjust stewards, the depositaries of the figurative
law, deride Jesus as much as they please, and pre-
tend that His question does not refer to them ; they
will soon receive the true answer, the ruin of
Jerusalem.

Meanwhile, the little humble flock of the elect of
Juda, leaving these hard-hearted men to the ven-
geance which their proud madness is hurrying
on, is continuing its journey, knowing that the
promises of Sion belong to it. The Offertory-
anthem is the expression of their faith and their
hope.

OFFERTORY

Populum humilem sal- Thou wilt save the humble
vum facies, Domine, et people, O Lord ! and thou wilt
oculos 8uperborum humi- humble the eyes of the proud :

1 St. Luke xvl 1014.

2 S. Hibron., Ep. ad Algasiam, cap. vi.

Digitized by

214

TIME AFTER PENTECOST

liabis : quoniam quis Deus for, who is God besides thee,
prseter te, Domine ? O Lord ?

It is from God that we receive the gifts, which
He deigns to accept at our hands; and yet, the
sacred mysteries, which are about to transform our
oblation, do, none the less, obtain for us, by His
grace, the sanctification of our present life, and
the joys of eternity.

SECRET

Suscipe, qusesumus Do- Receive, we beseech thee, 0
mine, munera quae tibi de Lord, the offerings we bring,
tua largitate deferimus: ut which are the gifts of thine
hsec sacrosancta mysteria, own bounty : that these most
gratise tuse operante virtute, holy mysteries may, by the
et prsesentis vitse nos con- power of thy grace, make our
versatione sanctificent, et ad conduct in this life holy, and
gaudia sempiterna perdu- bring us to those joys that will
cant. Per Dominum. , never end. Through, etc.

The other Secrets, as on page 130.

The hope which man has in his God could never
. disappoint him; what stronger pledge could he
wish for than the sweetness of the divine banquet
which he is now enjoying?

COMMUNION

Gustate, et videte, quo- Taste and see, that the Lord
niam suavis est Dominus : is sweet ! blessed is the man
beatus vir, qui sperat in eo. that putteth his trust in him.

The heavenly nourishment we have now re-
ceived has power to renew both our souls and
bodies: let us make ourselves worthy of experi-
encing the fullness of its effects.

POSTCOMMUNION

Sit nobis, Domine, repa- May this heavenly mystery,
ratio mentis et corporis O Lord, renew us both in soul
ooeleste mysterium : ut cu- and body ; that we may find in

Digitized by

NINTH SUNDAY

215

jus exsequimur cultuin, sen- ourselves the effects of what
tiamus effectum. Per Do- we celebrate. Through, etc.
minum.

The other Postcommunions, as on page 131.

VESPERS

The psalms, capitulum, hymn, and versicle as
above, pages 71-81.

ANTIPHON OF

Quid faciam, quia domi-
nus meus aufert a me villi-
cationem ? Fodere non
valeo, mendicare erubesco.
Scio quid faciam, ut cum
amotus fuero a villicatione,
recipiant me in domos suas.

THE MAGNIFICAT

What shall I do, because my
lord taketh away from me the
stewardship? To dig I am
not able ; to beg I am ashamed.
I know what I will do, that,
when I shall be removed from
the stewardship, they may re-
ceive me into their houses.

o REMUS

Largire nobis, qussumus,
Domine, semper spiritum
cogitandi quae recta sunt,
propitius et agendi, ut qui
sine te esse non possumus,
secundum te vivere valea-
mus. Per Dominum.

LET US PRAY

Grant us, 0 Lord, we beseech
thee, the spirit of always think-
ing what is right ; and grant
us, mercifully, the spirit of
doing it : that we, who cannot
subsist without thee, may live
according to thee. Through,
etc.

THE NINTH SUNDAY AFTER PENTECOST

The lamentation over Jerusalem's woes, the sub-
ject of to-day's Gospel, has given its name to
this ninth Sunday after Pentecost, at least among
the Latins. We have already observed that it is
easy to find, even in the liturgy as it now stands,
traces of how the early Church was all attention to
the approaching fulfilment of the prophecies against
Jerusalem — that ungrateful city upon which our
Jesus heaped His earliest favours. The last limit
put by mercy upon justice has, at length, been

Digitized by

216

TIME AFTER PENTECOST

passed. Our Lord, speaking of the ruin of Sion
and its temple, had foretold that the generation
that was listening to His words should not pass
until what He had announced should be fulfilled.1
The almost forty years accorded to Juda, that he
might avert the divine wrath, have had no other
effect than to harden the people of deicides in their
determination not to accept Christ as the Messiah.
As a torrent, which, having been long pent back,
rushes along all the fiercer when the embankment
breaks, vengeance at length burst on the ancient
Israel ; it was in the year 70 that was executed the
sentence he himself had passed when, delivering up
his King and God to the Gentiles,2 he had cried
out: 'His blood be upon us and upon our children!'8
Even as early as the year 67, Rome, irritated by
the senseless insolence of the Jews, had deputed
Flavius Vespasian to avenge the insult. The fact
of this new general being scarcely known was,
in reality, the strongest reason for Nero's approving
of his nomination; but to the hitherto obscure
family of this soldier God reserved the empire,
as a reward for the service done to divine justice
by this Flavius and his son Titus. Later on,
Titus will . see and acknowledge4 that it is not
Borne but God Himself who conducts the war
and commands the legions. Moses, ages before,
had seen the nation, whose tongue Israel could
not understand, rushing like an eagle upon the
chosen people, and punishing them for their
sins.5 But no sooner has the Roman eagle reached
the land where he is to work the vengeance, than he
finds himself visibly checked by a superior power ;
and his spirit of rapine is held back, or urged on,
precisely as the prophets of the Lord of hosts had
foretold. The piercing eye of that eagle, as eager

1 St. Luke xxi. 32. 2 St. Matt. xx. 19. 8 Ibid, xxvii. 25.
4 Jos., De Bello Jud.t vi. 9. 6 Deut. xxviii. 49.

Digitized by

NINTH SUNDAY

217

to obey as it was to fight, almost seemed to be
scrutinizing the Scriptures. It was actually here
that he found the order of the day for the terrible
years of the campaign.1

As an illustration of this, we may mention what
happened in the year 66. The army of Syria,
under the leadership of Gestius Gallus, had en-
camped under the walls of Jerusalem. Our Lord
intended this to be nothing more, in His plan, than
a warning to His faithful ones, which He had
promised them when foretelling the events that
were to happen. He had said : ' When ye shall
hear of wars, and seditions, and rumours of wars,
be not terrified; these things must first come to
pass ; but the end is not yet presently.2 But when
ye shall see Jerusalem compassed about with an
army, then know that the desolation thereof is at
hand.'3 The Jews had been for years angering
Borne by their revolts, but she bore with it all, if
not patiently, contemptuously ; but when, in one
of these seditions, Roman blood had been spilt,
then she was provoked and sent her legions. Her
army, however, had first of all to furnish Jesus'
disciples with a sign4 ; He had promised them that
this sign should consist in her ' compassing Jeru-
salem/ then withdrawing for a time ; this would
give the Christians an opportunity of quitting the
accursed city. The Roman proconsul had his
troops stationed so near to Jerusalem that it seemed
as though he had but to give the word of command
and the war would be over ; instead of that, he
gave the strange order to retreat, and throw up the
victory which he might have for the wishing.5
Cestius Gallus seemed to men to have lost his
senses; but no, he was following, without being

1 St. Luke xxL 22. 2 St. Matt. xxiv. 6 ; St. Luke xxi. 9.
3 Ibid. 20. 4 St. Mark xiii. 4.

6 Jos., Be Bello Jud., ii. 19.

Digitized by

218

TIME AFTER PENTECOST

aware of it, the commands of heaven. Jesus had
promised an escape to His loved ones ; He fulfilled
His promise by this unwitting instrument.

Vespasian himself had scarcely started for Judea
when he met with one of those divine adjournments
which all the Eoman tactics were several times
powerless to resist ; the hour marked for them to
act had not come, so they must wait, however
reluctantly. The preordained counsel of the Most
High decreed that before all these things1 which
men were to bring about, before the already broken
sceptre of the ancient alliance2 should have dis-
appeared in the flames enkindled by the Jews
themselves3 — the establishment of the new Testa-
ment was to be solidly set up among the Gentiles,
and be solemnly confirmed by the blood of the
apostles, its witnesses.4 It was on June 29 in the
year 67 that Peter and Paul suffered martyrdom in
the city of Borne. Rome was thus made the
mother-Church ; and the reign of the Messiah,
whom Israel rejected, was promulgated to the whole
world, with an evidence which only the voluntarily
blind could resist. Though Vespasian had opened
the campaign against Judea in the spring of that
year 67, yet he had to wait for the glorious con-
fession of these two princes of the apostles ; that
triumph secured, the impatient legions might rush
to victory as soon as they pleased. For forty-
seven long days they had been kept, by some
power, staring at the citadel of Jotapata, which it
was so easy for them to take, and which would
make them masters of Galilee ; but June 29 had
now had its apostolic triumph in Eome, and Ves-
pasian was at liberty to do what he had so long
wished to do ; on that very June 29 he did it — he
took Jotapata.

i St. Luke xxi. 12. 2 Zach. xi. 10. 3 Isa. 1. 11.
4 St. Matt. xxiv. 9 ; St. Mark xiii. 10.

Digitized by

NINTH SUNDAY

219

Forty thousand dead, strewn on the steeps of the
hill, and heaped up as high as the walls, showed
the Eomans what desperate resistance they were to
expect from Jewish fanaticism. Of all the male
defenders or inhabitants of Jotapata, only two
survived ; one of these was Josephus, a chief leader
in the Jewish forces, and historian of these cruel
wars. The women and children were spared.1
But, some short time later on, another fortress,
Gamala, was attacked ; it overhung a chasm.
When one-half of the besieged had been slain, and
it was evident that further resistance was impossible,
the survivors, assembling together the women and
children, threw them and themselves down the
rock ; and five thousand was their number. When
the legions stood looking around, at the close of
that day's work, they could see but a desert and
death.2

In every part of the unhappy Galilee blood was
flowing in torrents, and the flames of burning
villages lighted up the horizon. It was hard to
recognize this as the land where Jesus had spent
the years of His childhood, or as the scene of His
first miracles, and of those teachings of His which
were ever borrowing some exquisite parable or
other from the sight of the pretty hills and fertile
vales of that then favoured country. The arm
of God was now pressing with all its weight on this
land of Zabulon and Nephthali, on which first so
brightly shone the light of salvation,8 as we sang
on Christmas night. So again this time it was the
first to be visited by God. But these were unhappy
times; and the visit was no longer that of the
divine Orient, opening out to the world the paths
of peace.4 He was hid behind the tempest,5 and
darted the fiery arrows of destruction on the un-

1 Jos., De Bello Jud.t iii. 7. 2 Ibid. iv. 1.

3 isa. ix. 1, 2. * St. Luke i. 78, 79. 6 Ps. xvii. 12.

220

TIME AFTER PENTECOST

grateful country that had refused to welcome Him
in the weakness of human flesh, which nothing
but His mercy had led Him to assume. 1 They
cried out, on the day of my vengeance/ says this
rejected King of Israel, 'but there was none to
save them; they cried to me their Lord, but I
heard them not : and I will break them as small
as dust, and scatter them before the wind ; I will
bring them to nought, like the dirt in the streets.' 1
Terrible lesson which the Church learned and
has never forgotten, that no blessing, no past
holiness, is of itself a guarantee that the place thus
favoured will not afterwards draw down on itself
desecration and destruction ! She saw, and
trembled as she saw, these events of the first age
of her history. She beheld violence and every sort
of crime profaning the paths that had been trodden
by the feet of her adorable Master, and the hills
where He had passed whole nights in prayer and
praise to His eternal Father. She one day wit-
nessed even the pure waters of the Lake of
Genesareth fearfully polluted ; those waters that had
so oft reflected the features of her divine Spouse,
as when He walked on their glassy surface, or sat
in Peter's bark superintending those mystery-
meaning fishings of His apostles. The event we
here allude to was that of six thousand Jewish
insurgents — hemmed in between God's wrath and
their Roman pursuers — reddening with their blood
this Sea of Tiberias, where once Jesus had spoken
to the storm and quelled it.2 Their livid carcasses
were thrown back by the waves on the shore,
where our Lord had uttered woe to the cities that
had witnessed His miracles, and yet were not con-
verted.8

And souls, too, on whom God heaps His choicest

1 Ps. xvii. 42, 43. 2 Jos., De Bello Jud., iii. 9.

St. Matt. xi. 20, 21.

Digitized by

NINTH SUNDAY

221

favours, inviting them thereby to a closer union
with Himself, have a lesson to learn from all this.
Woe to them if, through indifference or sloth, they
neglect to correspond with their graces ! Woe to
them if they imitate the cities on the Lake of
Galilee, by greedily accepting the honour done
them but never producing the fruits of holiness
which should follow such signal and frequent gifts
of heaven. The prophet Amos couples these for-
getful, careless souls with the cities which our
Lord had treated with such partiality, and which
yet remained apathetic and worldly ; and he tells
us what this slighted benefactor will say to both :
' You only have I known of all the families of the
earth ! therefore will I visit upon you all your
iniquities ! Shall two walk together, except they
be agreed ?' 1

As to Israel, the highly-favoured above all
people, but who would not agree with the Jesus
who so loved him, he was visited with chastise-
ments exactly corresponding to his crimes. In the
spring of the year 68, an officer under Vespasian
scoured the left banks of the Jordan, driving
the terrified Israelites before him.2 They fled in
thousands towards Jericho, where they hoped to
find refuge ; but the river had so flooded the
country round the city, that entrance was impos-
sible; the wretched fugitives were overtaken and
slain by the Roman troops. The Ark of the
Covenant had once opened there a miraculous
passage to the tribes of Israel ; but even had
it been there now, how was it to protect such un-
worthy descendants of the patriarchs — descend-
ants, that is, who broke the Covenant made by
God with the sons of Jacob ? A frightful massacre,
a merciless mowing down of human beings, fol-
lowed ; and, at what a place ! the very place where,

i Amos iii. 2, 8. 2 Jos., Be Bello Jud., iv. 7.

Digitized by

222

TIME AFTER PENTECOST

forty years before, St. John the Baptist had seen
the axe laid to the root of the tree, and foretold
the wrath to come upon this brood of vipers, who
called themselves children of Abraham, and would
not do penance.1 A countless multitude drowned
themselves in the Jordan ; they found death in the
very stream to which our Saviour had imparted
sanctification by being Himself baptized in it, and
imparting to it the power to give light to the
world. But Israel had chosen the kingdom of the
prince of this world in preference to that of the
divine Giver of life.2 The number of those who
perished in that holy stream was so great that the
heap of their dead bodies made it impossible for
vessels to sail in the river ; and this fearful obstacle
continued until such time as the current had
swept the corpses down to the Dead Sea, and
scattered far into that dismal lake of malediction
that hideous jetsam of the Synagogue. Had not
our Lord said, that Sodom's guilt was less than
theirs?3

Rome and her legions were masters, in the north,
of Galilee and Samaria ; in the east and west, of
the banks of the Jordan and of the Mediterranean
coast ; and the conquest of Idumaea completed the
circle of iron and fire that was to shut Jerusalem in.
Roman garrisons held Emmaus, Jericho, and all the
fortified positions round the Jewish capital. Having,
as God's instrument, chastised so many other un-
grateful cities, Vespasian was preparing to lay siege
to the most guilty of all, when Nero's fall, and
the events which followed it, drew the attention,
both of himself and of the whole world, from
Judea.

The last years of the tyrant had witnessed fre-

1 St. Matt, iii. 5-12. 2 St. John xix. 15.

3 St. Luke x. 12.

Digitized by

NINTH SUNDAY

223

quent ' earthquakes in divers places/ 1 and ' plagues,' 2
and ' signs in the heavens ';3 but when he died
there came ' risings of nation against nation, and
kingdom against kingdom.'4 The entire west was
in arms ; and the east herself was attracted to-
wards Rome by the immense political commotion
of the year 69. From the heights of Atlas to the
Euxine Sea, and from the Humber to the Nile,
provinces and peoples were striving for the mastery.
Galba, Otho, Viteilius, Vespasian, proclaimed em-
perors by their respective armies, sent their rival
legions from Britain and the Rhine, from Illyria
and the Danube ; they met at Bedriac for mutual
slaughter. In one thing alone they that survived
were unanimous : friends or foes, all must lay Italy
waste. Rome was taken by the Romans ; whilst
on the undefended frontiers appeared Suavians,
Sarmatians, and Dacians. The Capitol and
Jupiter's temple in flames excited the Gauls to
declare their independence, and Yelleda to stir up
Germany to revolt. The old world was gradually
disappearing beneath the universal anarchy and
war.

Circumstances, then, suddenly seemed favourable
to Jerusalem ; they gave her a fresh invitation to
atone for her crimes ; but, as we shall see when
commenting on this Sunday's Gospel, she made no
other use of them than to multiply her sins, and
treat herself with greater cruelty than the Romans
would have done.

In the Mass of this Sunday, which is their ninth
of St. Matthew, the Greeks read the episode of Jesus'
walking upon the waters.

1 Senec, Natur. Qucest., vi. 1. ; Tac. An., xiv. 27, xv. 22.

2 Senec., Ibid.,27 ; Tac, Ibid., xvi. 13 ; Suet, m Ner., 39,

3 Tac, Hist., v. 13 ; Jos., De Bello Jud., vi. 5.
* St. Luke xxi. 10, 11.

224

TIME AFTER PENTECOST

MASS

Israel had made himself the enemy of the Church;
and God, as He had warned him,1 punishes and
disperses his children. The Church takes occasion,
from the fulfilment of the divine judgments, to
profess the humble confidence she has in her
Spouse's aid.

Ecce Deus adjuvat me, Behold 1 God is my helper,
et Dominus susceptor est and the Lord is the support
animse mese : averte mala of my soul : turn out the evils
inimicis meis, et in veritate upon mine enemies, and cut
tua disperde illos, protector them off in thy truth, 0 Lord,
meus, Domine. my protector.

Pa. Deus in nomine tuo P*. 0 God, in thy name save
salvum me fac : et in vir- me : and, in thy strength, de-
tute tua libera me. Gloria liver me. Glory, etc. Behold.
Patri. Ecce.

The Jews cried to heaven, and the ears of God
were deaf to their supplications, because they asked
for what was displeasing to Him. In her Collect,
the Church prays that it may never be thus with
her children.

Pateant aures misericor- May the ears of thy mercy,

diffi tuse, Domine, precibus 0 Lord, be opened to the

supplicantium : et ut peten- prayers of thy suppliants : and,

tibus desiderata concedas, that thou mayst grant to thy

fac 60s, quae tibi sunt pla- petitioners the things they de-

cita, postulare. Per Domi- sire, make them to ask those

INTROIT

COLLECT

num.

that are agreeable to thee.
Through, etc.

The other Collects, as on page 120.

i Deut. xxviii. 15-68.

NINTH SUNDAY

225

BPISTLB

Lectio Epistolffi beati Pauli
Apostoli ad Oorinthios.

Lesson of the Epistle of St.
Paul, the Apostle, to the
Corinthians.

1 Chapter X.

Brethren : Let us not covet
evil things, as they also covet-
ed. Neither become ye idola-
ters, as some of them : as it is
written : The people sat down
to eat and drink, and rose up
to play. Neither let us com-
mit fornication, as some of
them committed fornication,
and there fell in one day
three - and - twenty thousand.
Neither let us tempt Christ :
as some of them tempted, and
perished by the serpents.
Neither do ye murmur : as
some of them murmured, and
were destroyed by the des-
troyer. Now, all these things
happened to them in figure :
and they are written for our
correction, upon whom the
ends of the world are come.
Wherefore he that thinketh
himself to stand, let him take
heed lest he fall. Let no
temptation take hold on you,
but such as is human. And
God is faithful, who will not
suffer you to be tempted above
that which ye are able ; but
will make also with temptation
issue, that ye may be able to
bear it.

1 Caput X.

Fratres : Non simus con-
cupiscentes malorum, sicut
et illi concupierunt. Neque
idololatrae efficiamini sicut
quidam ex ipsis : quemad-
modum scriptum est : Sedit
populus manducare, et bi-
bere, et surrexerunt ludere.
Neque fornicemur, sicut
quidam ex ipsis fornicati
sunt, et ceciderunt una die
viginti tria millia. Neque
tentemus Christum, sicut
quidam eorum tentaverunt,
et a serpentibus perierunt.
Neque murmuraveritis, si-
cut quidam eorum murmu-
raverunt, et perierunt ab
exterminatore. Haec autem
omnia in figura con tinge -
bant illis : scripta sunt
autem ad correptionem no-
stram, in quos fines saeculo-
rum devenerunt. Itaque
qui se existimat stare, videat
ne cadat. Tentatio vos non
apprehendat, nisi humana :
fidelis autem Deus est, qui
non patietur vos tentari
supra id, quod potestis,
sed faciet etiam cum tenta-
tione proventum, ut possitis
sustinere.

' I have great sadness/ cried out the Apostle of
the Gentiles, as he thought of the malediction
which was about to fall on the Jews : * continual
sorrow have I in my heart ; for I wished myself to
be an anathema from Christ for my brethren, who

Digitized by

Google

226

TIME AFTEB PENTECOST

are my kinsmen according to the flesh ; who are
Israelites, to whom belongeth the adoption of
children, and the glory, and the covenant, and the
giving of the Law, and the service (the worship of
God, prescribed by Himself), and the promises ;
whose are the fathers, and of whom is Christ ac-
cording to the flesh, who is over all things, God
blessed for ever!'1 But now, they are gone
astray by their own fault; they see nothing;
they understand nothing. 2 The royal banquet
of the Scriptures, on which their fathers feasted,3
is now turned by them into an occasion of
error ; they have made those Scriptures a snare fdr
their own destruction ; darkness covers their under-
standing, and chastisement for all future ages is
their own making.4

Gentiles ! you that have been substituted for those
broken branches, and are grafted on the stem of the
Covenant,6 learn a lesson from their fall. God,
who has shown you so much and so great gratuity
of mercy, and that at the very time He was inflict-
ing upon them the chastisements they so richly
merited, will not allow His loving designs upon you
to be frustrated against your own will. If you are
faithful to the call of His grace, He will be faithful
to you, and preserve you from temptations which
you could not resist ; or, He will so watch the
combat that His divine help will make your soul
rise superior to the trial ; and thus in every temp-
tation you will find, not defeat, but the merit of a
victory, all the more glorious, as it seemed so much
above the power of human strength. And yet,
never forget that the same causes which brought
about the destruction of the Jews would also lead
you to ruin. They fell, because of their unbelief ;
you, who once had no faith and yet God showed

1 Rom. ix. 2-5. 2 Isa. vi. 9 ; St. Matt. xiii. 14, 15.
3 Ibid. iv. 4. 4 Ps. lxviii. 28, 24. « Rom. xi. 17.

Digitized by

NINTH SUNDAY

227

mercy to you, are now what you are by faith. Be
not, therefore, high-minded with self-complacency ;
but remember how God, who broke off the natural
branches from the glorious tree, will not spare you,
if you cease to be faithful ; and whilst you do well
to admire His mercy, you do not wisely if you
forget His inexorable justice. 1

Well, therefore, does our mother the Church in-
struct us in to-day's Epistle, as to the lamentable
antecedents of the Jewish deicides ; she tells us of
that list of sins and chastisements, which gradually
led on to the final crime and total ruin of the
apostate nation. We, who live in what the Church
calls the 'evening of the world,'2 have this great
advantage, that we can profit by what the past
ages have experienced. The holy Spirit had no
other end in view, when He would have the history
of the ancient people written : He would have the
future ages there learn lessons of salvation. By
the various episodes of that history, which form so
many groups of prophetic events, He would show
us the economy of God's providence in His govern-
ment of the world and of His Church. Founded
as she has been by her divine Spouse in immutable
truth, and maintained by the Holy Ghost in un-
failing and ever-increasing holiness, the Church
has nothing to fear of that which happened to the
Synagogue — we mean, of that total wreck which
the liturgy brings forward for our consideration
to-day. No, the ruin of the Jews is a prophetic
image of the destruction of the world,8 which will
have rejected the Church ; not of the Church her-
self, who will then ascend to her Lord, perfected in
love and holiness by the trials endured in those
latter days.4 But the assurance of salvation, granted
to the bride of the Son of God, does not extend to

1 Rom. xi 20-80. 2 Hymn for Adv. Vesp.

8 St. Matt. xxiv. 3. 4 Apoc. xxii. 17.

16—2

Digitized by

228

TIME AFTER PENTECOST

her children, taken either individually or collec-
tively— that is, men or nations. On each one of
us it is incumbent that we meditate on the sad fate
which befell Jerusalem ; as also on what happened,
ages before, to the ancestors of the Jewish people,
viz., that scarce one of those who were living
when Moses led them out of Egypt lived to enter
into the promised land.

And yet, as the apostle argues, they were all
journeying in the path of life, protected by the
mysterious cloud, beneath which divine Wisdom
shaded them by day, and served them as a pillar of
fire by night.1 Led on by Moses — who was a type
of the future divine Head of the Christian people —
they had all passed through the sea. All of them
thus baptized in that symbolic cloud and in those
saving waters which had engulfed their foes, just
as the water of the Christian font destroys the sins
of them that are washed in it — all of them were
fed by the same spiritual food, and all drank at
the same holy source which issued from the rock,
which was Christ. Yet were there very few, out of
all those thousands, with whom God was pleased.2
But how much more grievous would the sins of
Christians be, who are blessed with the resplendent
and solid realities of the Law of grace, than were
the evil desires, and idolatry, and fornication, and
murmurings of the Israelites, who had but the
figures and foreshadowings of our privileges !

The fervent expression of praise given to our
good God in the words which now follow is a solace
to our hearts, which are grieved at the sight of the
ingratitude of the Jewish people and the chastise-
ments that ingratitude drew down upon them.
How sad soever may be the day, the Church never
neglects her tribute of praise to the divine Majesty;

1 Wisd. x. 17 2 1 Cor. x. 16.

Digitized by

NINTH SUNDAY

229

for no event can happen here below that can make
the bride forget the infinite perfections of her
Spouse, or keep her from extolling His magnificence.
We have all this in the Gradual. The Alleluia-
verse is plaintive and suppliant; it well suits to-
day's recollections.

GRADUAL

Domine, Dominus noster,
quam admirabile est nomen
tuum in universa terra !

V. Quoniam elevata est
magnificentia tna super
coelos.

Alleluia, alleluia.

V. Eripe me de inimicis
meis, Deus meus : et ab in-
surgentibus in me libera me.
Alleluia.

O Lord, our Lord, how won-
derful is Thy name over the
whole earth !

V. For thy majesty is above
the heavens.

Alleluia, alleluia.

V. Rescue me, 0 my God,
from mine enemies : and, from
them that rise up against me,
deliver me. Alleluia.

Sequentia sanoti Evan-
gelii secundum Lucam.

Caput XIX.

In illo tempore : Cum ap-
propinquaret Jesus Jerusa-
lem, videns civitatem, flevit
super illam, dicens : Quia si
cognovisses et tu, et quidem
in hac die tua, quae ad pa-
cem tibi, nunc autem ab-
scondita sunt ab oculis tuis.
Quia venient dies in te : et
circumdabunt te inimici tui
vallo, et circumdabunt te :
et coangustabunt teundique:
et ad terram prosternent te,
et filios tuos, qui in te sunt,
et non relinquent in te lapi-
dem super lapidem : eo quod
non cognoveris tempus visi-
tationis tuse. Et ingressus
in templum, ccepit ejicere
vendentes in illo, et ementes,

Sequel of the holy Gospel
according to Luke.

Chapter XIX.

At that time : When he drew
near Jerusalem, seeing the city,
he wept over it, saying: If thou
also hadst known, and that in
this thy day, the things that
are to thy peace : but now they
are hidden from thy eyes. For
the days shall come upon thee:
and thy enemies shall cast a
trench about thee, and compass
thee round, and straiten thee
on every side, and beat thee
flat to the ground, and thy
children who are in thee : and
they shall not leave in thee a
stone upon a stone: because
thou hast not known the time
of thy visitation. And entering
into the temple, he began to
cast out them that sold therein,

Digitized by

230

TIME AFTER PENTECOST

dicens illis : Scriptum est : and them that bought. Saying

Quia domus mea domus to thein : It is written : My

orationis est. Vos autem house is the house of prayer:

fecistis illam speluncam but you have made it a den of

latronum. Et erat docens thieves. And he was teaching

quotidie in templo. daily in the temple.

The passage just read to us from the holy Gospel
takes us back to the day of our Lord's triumphant
entry into Jerusalem. This triumph, which God
the Father willed should be offered to His Son
before the commencement of His Passion, was not,
as we well know, anything of a recognition of the
Messiah made by the Synagogue. Neither the
meek, gentle manners of this King, who came to
the daughter of Sion seated on an ass, 1 nor His
merciful severity upon the profaners of the temple,
nor His farewell teachings in His Father's house,
could open the eyes of men who were determined
to keep them shut against the light of salvation
and peace. Not even the tears of the Son of Man,
then, could stay God's vengeance : there is a time
for justice, and the Jews were resolved it should
come to themselves.

How loudly had the prophets spoken to them in
God's name ! ' Woe to the provoking and redeemed
city ! She hath not hearkened to the voice of her
God. Her princes are in the midst of her as
roaring lions ; her judges are evening wolves; her
prophets are senseless, men without faith ; her
priests have defiled the sanctuary ; they have acted
unjustly against the law (they have violated it).2
Crush the city as in a mortar ! 3 Go through the
city, and strike ! let not your eye spare, nor be ye
moved to pity ! Utterly destroy old and young,
maidens, children, and women — yea, destroy all
that are not marked upon their foreheads with
Thau ! And begin ye at my sanctuary ; slay the

1 Zach. ix. 9. 2 Soph. iii. 1-4, i. 9. * Ibid. 11.

Digitized by

NINTH SUNDAY

231

priests, and the ancients; defile the house (my
temple), and fill its courts with the bodies of the
slain r1

Alas ! precedence in chastisement was richly due
to those princes of the people who had had prece-
dence in crime; it was due to those priests and
ancients who had decreed the death of the Just
One, and driven the multitude to cry out : ' Crucify
Him !'2 Jealous of the miracles of the Man-God,
they said in their perfidious hypocrisy : ' If we let
Him alone ' (doing all these miracles), ' all men will
believe in Him, and the Romans will come and take
away our city and nation.'3 God has turned their
impious diplomacy against them. But, as far as
they themselves are concerned, they will have their
way ; not one of them will see the Romans ; for,
before the arrival of the legions, John of Gischala,
and Simon the son of Gioras, will have annihilated
this deicidal aristocracy, hated of both heaven and
earth. When, after the war is over, Titus shall
enter into Rome, these two brigand chiefs, and
prime movers of the war, shall adorn his triumph ;
they shall be the substitutes of the nobles of Juda
before the conqueror's chariot. Two bandits, repre-
sentatives of Jerusalem, in the streets of Rome, her
rival ! What a divine retaliation for the two thieves,
whom the Synagogue gave as an escort to its King
on the Dolorous Way, and made them His crucified
fellows on Calvary ! — But, let us resume the sequel
of events, and give them as briefly as the subject
permits.

After the rupture with Rome, and the retreat of
Cestius Gall us, the government of Jerusalem had
been entrusted to the high-priest Ananus,4 brother-
in-law to Caiphas, and the last of the five sons of
Annas, who succeeded each other in the office of

1 Ezech. ix. 4-7. 2 St. Matt, xxvii. 20.

St. John xi. 47-53. 4 Jos., De Bello Jud.> ii. 20 et seq.

Digitized by

232

TIME AFTER PENTECOST

high-priest. By a visible dispensation of God's
justice, this family, the guiltiest of all in the crime
of the crucifixion, found itself at the head of the
nation when the fatal hour came : it was impossible
then to mistake the meaning of God's vengeance
upon His people. Independently of the enormous
crime, whose responsibility rested on his race,
Ananus had a personal sin to atone for — the death
of St. James the Less, who had been martyred, by
his orders, in the year 62. Rationalist or Saducee
like his kin, he deplored the war, and would have
been glad to see peace restored;1 but he could not
shirk the obligation his office imposed on him of
organizing the defence. Ruler most unworthy, yet
ruler he was ; and therefore, as the Prophet Isaias
expresses it, this whole ruin was under his hand,2
under his management ; it would, necessarily, when
it came, fall on him and crush him.

It was not long before the fanatics, who had
instigated the rebellion and taken the name of
Zealots, became dissatisfied with the way in which
Ananus was managing affairs: so they revolted
against him, and put to death the most illustrious
men of the city. Reinforced by all the enthusiasts
of other towns, and by the highway-robbers who
were daily flocking to Jerusalem, they made them-
selves masters of the temple. Out of hatred for
the ancient priestly families, they changed the
order of offering sacrifice. They put the office of
high-priest on a peasant, who happened to be a
descendant of Aaron's family, but was so unfitted
for the dignity that he did not even know what
was meant by a priest.3

About this same time the wreck of the Galilean
bands, headed by John of Gischala, occasioned the
first defeats, and excited the people to exasperation ;

1 Jos., De Bello Jud.f iv. 5. * Isa. iii. 6.

3 Jos., De Bello Jud., iv. 8.

Digitized by

NINTH SUNDAY

288

they made common cause with the rebels, and
increased their fury against all whom they suspected
of an inclination to treat with Borne. The Zealots
were hard pressed by the troops of Ananus, and
had already been forced back into the inner temple ;
on the advice of John of Gischala, they called the
wild Idumean herdsmen to come to their aid.
These fierce auxiliaries came on Jerusalem in the
thick of a storm that was raging during the
night ; they found the watchmen asleep, and put
them to death. The very earth, says Josephus,
had shaken at their approach; and, on the even-
ing before their arrival, had been heard to moan.1
Up to the morning, amidst violent wind and rain
and lightning, howling themselves as if to add to
the din of the tempest, amidst the shouts of the
wounded and the screams of women, they pitilessly
murdered every one they met. When at length
daylight appeared, it revealed the horrors of the
previous night ; eight thousand five hundred dead
bodies were lying on the ground, and the blood
was running in streams all round the temple. The
corpse of Ananus, after being insulted, stripped,
trodden on, was given as food to the dogs. The
following days, twelve thousand men, in the vigour
of health, and picked out of the most distinguished
families, were also put to death by the Idumeans,
either by torture or by other means. As soon as
they had left, the Zealots became masters of the
city, and were guilty of cruelties even greater than
those exercised by the Idumeans. All those whose
independent character, or influence, or noble birth,
excited suspicions were at once massacred, nor
were their friends or relatives allowed to bury or
mourn over them. The lower classes, the poor, and
the unknown, alone escaped with their lives.
The justice of God overtook the princes of Juda.2
1 Jos., De Bello Jud.9 iv. 4. 2 Isa. iii. 14.

234

TIME AFTER PENTECOST

Their blood mingled with the dust, their unburied
bodies lying as dung upon the streets,1 would all
this remind Sion of those prophecies which had
foretold these days of tribulation and anguish, these
days of bitterness for the mighty and the strong?2
The Christians of Jerusalem, who were then shel-
tering beyond the Jordan, would remember, if no
one else did, the inspired words which their bishop,
St. James, had written eight years before to the
twelve tribes who were dispersed throughout the
world:3 'Go to now, ye rich men! weep and
howl for your miseries that shall come upon you !
Your riches are putrefied; your treasure is a
store of wrath. Ye have feasted ; but your feasts
have but nourished you for the day of slaughter.
Ye have condemned, and put to death the just one,
and he resisteth you not. . . . But the coming of
the Lord draweth near.'4 It was truly the Lord,
who was avenging His own cause ; 5 and Vespasian
was well aware of it, when he thus answered those
who urged him to take advantage of all these
troubles, and attack the city: 'God is a better
general than I : let us leave Him to deliver up the
Jews to the Komans without any trouble on our
side, and give us victory without our incurring
any risk.'6

Jerusalem was then but in the beginning of her
woes and of her civil strifes. The ambitious
character of John of Gischala did not allow him to
be long at peace with the Zealots. He separated
himself from them ; and to the Galileans, who
supported his cause, he gave permission to do
whatsoever they pleased. To pillage and murder
were added the frightful excesses of that half-
idolatrous race which, in the days of the Assyrian

1 Soph. i. 8, 17. 2 Ibid. 14-16 ; Ezech. xxiv. 8-5.
3 St. James i. 1. 4 Ibid. v. 1-8. 5 Jer. v. 5, 9.
6 Jos., Be Bello Jud., iv. 6.

Digitized by

NINTH SUNDAY

235

kings, had been substituted for the tribes of Israel;1
it had borrowed from Judaism little better than a
mass of superstition, which it mingled with the
customs and vices of its predecessors. Then was
the daughter of Sion compelled to witness and
endure the abominations, wherewith the prophets
of the Most High had threatened her. Humbled
and indignant, the unhappy city would fain have
shaken off the yoke.2

In those days a celebrated brigand was laying
Idumea waste ; towns and villages were destroyed,
houses were pulled down or burnt ; and, according
to the prophecy of Abdias,3 he was ransacking Edom
through and through, right to the very core. His
name was Simon, son of Gioras. What with slaves,
criminals, outlaws, and malcontents of every party,
he had got together upwards of 20,000 well-armed
men, not counting other 40,000 who followed
him. This was the strange Messiah on whom
Jerusalem cast her eyes for help in her trouble !
A deputation, headed by a high-priest, waited
on this son of Gioras, begging him to accept the
sovereignty. He deigned to consent to their
wishes ! Proud and haughty, says Josephus,4 he
graciously allowed Sion to offer him her suppliant
homage. He was led into the city of David,
amidst the enthusiastic acclamations of the people,
who hailed as their proctector and saviour Simon
the murderer, Simon the brigand! O Jesus,
Son of David and Son of God, how art Thou
avenged by all this ! They wished it to be ; they
themselves had passed the sentence : 'Not Him, but
Barabbas!'6 The choice of the children was in
keeping with the preference entertained by their
fathers. Bar Gioras — worthy descendant of

1 4 Kings xv. 29, xvii. 6, 18, 23-41.

2 Jos., De Bello Jud., iv. 7, 9. 3 Abdias 5, 6.

4 TJbi supra. 6 St. John xviil 40.

Digitized by

236

TIME AFTER PENTECOST

Barabbas — once he was master of the city, treated
alike both them that had invited him and them
that he had been invited to reduce to order — that
is, he treated them all as enemies. Day and night
was the massacre kept up by his savage horde,
until every man of worth or credit in Jerusalem
was made away with.1

Meanwhile, the Galileans, driven back from Sion
and the lower town by the new-comers, had re-
treated to the temple, of which they occupied the
first enclosure. The Zealots had grown more than
ever discontented with John of Gischala, and made
the inner temple their fortified place of refuge.
They were less numerous than the two other
parties, but their position was far preferable, for it
was on the very summit of the holy mount.
Then, too, they had provisions in abundance,
seeing that all the first-fruits and offerings made
to the temple were under their absolute control.
They passed their time in feasting and drunken
revellings. Little cared they for the stones hurled
by the Galilean catapults ; nor were they in the
least troubled at finding that these huge missiles
struck the priests at the altar, thus mingling the
blood of the sacrificers with that of the victims,
and strewing the sacred courts with the bodies of
dead or dying. Sacrilege and drunkenness — such
was the end of those descendants of the austere
pharisees!2 Here again Jesus, their crucified
victim, was avenged.

Whilst the abomination of desolation, foretold by
Daniel, was thus standing in the holy place,3 John
of Gischala saw that the Zealots were too stupefied
by their feastings to cause him any further alarm.
He fell on the city, like a bird of prey, there to find
the necessary provisions; and out of hatred for

1 Jos., De Bello Jud., vii. 8. 2 Jos., Ibid., v. 1.
> St. Matt. xxiv. 15.

Digitized by

NINTH SUNDAY

237

Simon, he destroyed by fire all he could not carry
away. Simon, instead of quenching the fire, ex-
tended it in every part where John was likely to
pass, hoping, by this means, to deprive the
Galileans of all further victualling. Immense
stores of corn and other provisions had been
amassed by the Jewish leaders, as a necessary
resource in case of a future siege; but all were
now destroyed by these two men, who were greater
enemies to their country than were the Romans
themselves. Thus was spent the year 69 — a year
of respite, which Borne, torn as she was by factions
of her own, was compelled to allow, and which
might have been of such incalculable benefit to the
Jews.1

With the exception of armed troops, there were no
other inhabitants in Jerusalem but women and old
men. The passover of 70 was drawing near, and
it produced a sort of truce among the several parties.
The city began to be again crowded, and with a
population far exceeding the ordinary number.
The Romans had pillaged the Jewish provinces;
Sion had been even more cruelly treated, and by
her own children : and yet, in this year 70, there
assembled within this city of final vengeance as
^though it were the whole nation, and that from
every quarter of the globe.2 It had been the same
at the time of our Jesus' crucifixion ; it seemed as
though the whole Jewish people insisted on wit-
nessing the consummation of the deicide. The
apostles afterwards besought them to confess their
having been accomplices in the crime of Calvary,
but the preaching was fruitless ; the terrific lesson
of recent events was unable to open their eyes.
As it was in the days of that Fasch so salutary to
mankind, but so fatal to Juda ; and as it was at
the subsequent Pentecost, so now there were Jews
1 Jos., ubi tupra. 2 Ibid. vi. 9.

Digitized by

288

TIME AFTER PENTECOST

congregated 'out of every nation under heaven/1
not, indeed, to hear an apostle preaching to them
to do penance,2 but to undergo that which Moses
had foretold, and St. Peter had recalled to their
memory — the extermination of all such as should
refuse to hearken to the Messiah of the Lord.3

As the Man- God had said, the terrible day came
suddenly, and as a snare, upon this immense
assemblage of people.4 The empire was in the
hands of Vespasian ; the prosperous fortune of
Rome was re-established on the whole of the
frontiers ; and Titus had just reached Csesarea,
with order 8 to put an end to the eastern question.
He sent word to the legions then in Judea to effect,
from the respective points they occupied, a joint
concentration towards the capital. When the tenth
legion marched from Jericho and was seen en-
camped on Mount Olivet — that is, on the very
place where Jesus wept as He looked on Jerusalem,
and foretold the siege which was to be its ruin —
the unexpected arrival of the Romans alarmed the
pilgrims, and made them busy themselves with
preparations for a battle, rather than for the
solemnization of the Pasch. The several parties
agreed to forget, at least for a day, their own
animosities, and unite all their forces together ;^
they made two desperate sallies, for the purpose'
of dislodging the enemy from the Mount ; but each
time they were repelled.6

The Pasch which is about to be celebrated is, as
ever, and now more than ever, the passover of the
Lord ; but the Lord is no longer leading the sons
of Jacob to their deliverance by it. Juda has made
himself the enemy of the Lamb, whose blood should
be the sign of the redeemed of the Pasch. Whilst
the blood of this divine Lamb is enriching the

1 Acts ii. 5. 2 Ibid. 88. 3 Ibid. iii. 22, 28.

4 St. Luke xxi. 84, 85. 6 Joe., De Bello Jud.9 v. 2,

Digitized by

NINTH SUNDAY

289

whole earth, whilst the light of the vanquisher of
death is illumining the whole world, Juda is there,
obstinately keeping to his figures and shadows.
More stiff-necked than the Egyptian, and more
guilty than Pharaoh, he would, if he could, hold
the true Israel in the trammels of his own slavish
law, just as he once vainly tried to make the true
Son of God an everlasting prisoner in the tomb.
As to Jesus, He has, years ago, set Himself free ;
and now, more terrible than He was in Mesraim,
He is passing over, as the avenger both of Himself
and of His Church. The Pasch — the feast of feasts,
whose memory is every Sunday brought back to us
— is now about to receive its final completion. On
the Tuesday of our Easter, we were saying : ' How
terrible will be the passage of the Lord over
Jerusalem, when the sword of the Roman legions
shall destroy a whole people V1

* Woe to thee, 0 Ariel ! Ariel, the city which
David took — the city where God had His temple
and His altar — thy years are passed ; thy solemni-
ties are at an end ! 2 Take away from me the
tumult of thy songs ! Psalms, in thy mouth, have
lost all their meaning. I will not hear the canticles
of thy harp.8 The song of lamentation is heard in
Israel, for his house is fallen.4 In every street
there shall be wailing ; and in all places, they shall
say: Woe! Woe!'6

This prophetic cry of Woe — this most gloomy
foreboding that all the threats uttered in Scripture
against Jerusalem are on the point of being ful-
filled— was forced upon the inhabitants' ears. Ever
since the feast of Tabernacles of the year 62, an
unknown peasant — the husbandman, as the prophet
Amos called him, a man skilful in lamentation6 —

1 See our first vol. of 4 Paschal Time,' p. 226.

2 Isa. xxix. 1. s Amos v. 23. 4 Ibid. 1. 6 Ibid. 16.

• Ibid.

Digitized by

240

TIME AFTBB PENTECOST

had been ceaselessly pacing the streets of the
wretched city, crying out day and night : ' A voice
from the east, a voice from the west, a voice from
the four winds, a voice against Jerusalem and the
holy house, a voice against the bridegrooms and
the brides, a voice against all this people !' Tried,
questioned, scourged, even till his flesh was torn to
pieces and his bones laid bare — nothing could pre-
vent him from continuing his most unwelcome
work. On the festival days above all, this precursor
of the vengeance of the Son of Man redoubled
the energy of his plaintive enthusiasm, which gave
a superhuman emphasis to his cry of Woe. To
every word of kindness or reproach, to every act of
charity or cruelty, he gave neither thanks nor
plaints, but went on with the same words : ' Woe !
Woe! to Jerusalem !' And thus he continued for
seven years and five months, without his voice
being altered by weakness or hoarseness. During
the early days of the siege he was seen by the
Eomans running to and fro along the walls, shout-
ing : ' Woe to the city ! Woe to the people ! Woe to
the holy house P At length he added : ' Woe !
woe to me!' Immediately a stone, thrown from
one of the engines, smote him, and he died on the
spot.1

Jerusalem has drunk of the cup of madness, and
nothing seems to impress her ; she is drunk with the
cup of God's wrath ; yea, she has drained it to the
dregs.2 What a terrific day, this last celebration
of the Jewish Pasch ! The historian Joseph us tells
us what it was — sacrilegious, bloody, and noisy
with the shouts, which even the enemy could hear,
of the strife of the dissentient factions, for all had
revived. Taking advantage of the gates being
opened to the pilgrims, some Galileans, disguised,
made their way into the inner temple; where,

1 Jos., De Bello Jud., vi. 5. 2 Isa. xxix. 9-14, li. 17.

Digitized by

NINTH SUNDAY

241

throwing aside their cloaks, and displaying their
weapons, they attacked the crowd that stood round
the altar. They beat and murdered ; then, tramp-
ling on the dying and the dead, they drove the
people outside the courts. Meanwhile, the Zealots,
who were taken unawares, rushed, in dismay, into
the subterranean caverns of the temple.1 What a
Pasch! What a feast! worthy, indeed, of God's
hatred and rejection.2 Unhappy feasters, that had
come from the ends of the world to this solemnity !
how is it that they forgot to apply the words of the
prophet ? * Woe to them that desire the day of
the Lord ! To what end is it for you ? This day
of the Lord is darkness and not light. You shall
be as a man fleeing from the face of a lion, and a
bear should meet him ; or, as one that entereth
into the house, and, when he leaneth with his
hand upon the wall, a serpent should bite him/8
Terrible prophecy! how strangely is it verified:
— the Romans are yonder in their camps ; Simon is
in the city ; John of Gischala is in the temple, its
sole master !

As in the days of Jeremias, so now: the sword
and famine — it is hard to say, which was the busier
to make this multitude its prey ; 4 for, owing to the
previous depredations, famine had made itself felt
from the beginning of the siege. Each day added
to its intensity, and urged on the savage instincts
of the armed ruffians to attack all who were not of
their party. It was not hatred only that now filled
Sion with murder ; to rob, or to get something to
keep themselves from starvation, these were addi-
tional motives to make such men grudge each
other's existence. Under plea that they were
conspirators, Simon and John had the rich sum-
moned to their respective tribunals; and then,

1 Jos., De BeUo Jud., v. 3. 2 Amos v. 21.

» Ibid. 18, 19. 4 Jer. xiv. 18,

Digitized by

242

TIME AFTER PENTECOST

adding insult to injustice, these two wretches, who,
in the intervals between fighting against the
Eomans, were carrying on their own deadly feud —
these two judges, having first seized the property
of their victims, sent them to the second bar,1
under pretence that they wished to show each
other a mutual kindly feeling ; giving the one who
had nothing to steal, the option of condemning to
death. Scarcely forty years before in these very
streets, through which the Jewish aristocracy was
being ignominiously dragged from Simon to John,
and from John to Simon, there was another Victim
who, amidst the approving ridicule of the leaders
of the nation, was made the pledge of a mock
reconciliation, and, with a fool's uniform put on
Him, was sent back from Herod to Pilate, there to
await judgment !2

Whilst these tyrants were thus living on the
public distrebs, there were hundreds of starved
creatures, whom hunger drove to go forth by night
into the fields, and there try to find some wild
herbs. If they fell into the hands of the Romans,
these, unwilling to be burdened with such prisoners,
had them crucified within sight of the walls. Five
hundred and upwards were thus captured each
day ; and, oh ! what a fearful detail, but how loud
in its significance ! — all this was done, with Calvary
opposite ! and, as Josephus tells us, there was not
room enough to plant the crosses, nor wood enough
for making them.8

Titus had flattered himself that the taking of
Jerusalem would be an affair of a few days. He,
of course, disregarded the prophecies which declared
that the deicide city was to be ' compassed round
with a trench and preferred to use negotiations
and a series of assaults, rather than be detained by

1 Jos., De Bello Jud^ v. 10. 2 St. Luke xxiii. 7-12.

8 Job., De BeUo Jud., v. 11.

Digitized by

NINTH SUNDAY

243

the tedious operation of a blockade. But he was,
of course, mistaken ; his messengers received, in
answer to their parleys of peace, nothing but
insults and arrows; and, as to assaults, all the
bravery of his legions was powerless against the
fortresses where the factions were protected. Two
months thus passed away in useless attempts ; all
that the Romans had possession of was the lower
town, which the Jewish contesting parties had
already reduced to ruins; but Sion and Moriah
still held up their heads in defiance against the
determined invaders. There was nothing, then,
to do, but make up their minds to defer Eome and
her pleasures to some later season,1 and encircle
Jerusalem with that terrible trench, which the
Gospel had said must be cast about her. The
literal following out of the plan traced by God got
the better of Titus1 impatience. He set his legions
to the work ; they must change their manual
labour, and, instead of bows and arrows, they must
handle pickaxe and spade. To have seen them at
work, one would have said they were thinking of
Jesus' words, for they were fulfilling them as
though they were the most devoted of His servants ;
Josephus would have it, that they were animated
by a divine influence.2 In the brief space of three
days, they completed an earth-wall measuring a
little over five miles round, a work which would,
ordinarily, have occupied several months. God
had thus spoken by the prophet Isaias: 'I will
make a trench about Ariel ; and it shall be in
sorrow and mourning; and it shall be to me as
Ariel. I will make a circle round about thee
(0 Jerusalem), and will cast up a rampart against
thee, and raise up bulwarks to besiege thee.'3
Truly, Jerusalem was thus made as an Ariel to

1 Tac, Hist., v. 11. 2 Jos., De Bello Jud., v. 12.

3 Isa. xxix. 2, 8.

17—2

Digitized by

244

TIME AFTER PENTECOST

Jehovah — that is, one immense altar of countless
victims.

The famine, by this time, was intensely increased ;
for every exit into the fields was now closed against
the unfortunate creatures, who, till then, had been
able to eke out their miserable existence by picking
up, at the risk of their lives, a few seeds or roots.1
A bushel of wheat was sold for a talent (about 240
pounds sterling). Those ^who could afford it gave
their costliest treasures for a morsel of bread ;2 but,
as to those who had nothing to give, they must drag
the sewers in the hope of finding food. The vilest
rubbish was devoured with avidity. Filth, too foul
to have a name, was hidden as though it were a
treasure, for which husband quarrelled with his
wife, and mothers grudged it their children.8 The
factions had, thus far, laughed at the people's starva-
tion ; but they soon began themselves to feel the
gnawings of famine, and then they furiously at-
tacked those who were reported as having some-
thing to eat. If a man were sinking, he was said
to be feigning the weakness of death, in order to
prevent search being made for his victuals ; if he
had just strength enough to walk a few steps, it
was taken as an indication that he had some hidden
eatables about him. All were savagely tortured to
make them own the imputed crime of having some-
thing yet to live on. Like famished dogs — it is the
expression used both by the historian and the
Psalmist4 — they ran wildly through the city,
knocking down the doors of the suspected, ferreting
in every nook and hole, and returning two or three
times within the hour. A savoury smell was one
day perceived coming from a house which had
been thus frequently visited ; this was more than

1 Lam. v. 9, 10. 2 Lam. i. 11.

8 Deut xxviii. 66, 57 ; Jos., Be Bello Jud., v. 10-12.

* Ibid. vi. 8; Pb. lviii. 7, 15, 16.

Digitized by

NINTH SUNDAY

245

enough for a farther search. In they rushed; a
woman was there ; they threatened her with death,
unless she at once declared where was her feast.
' It is my son/ she replied ; * there are the
remnants !' The woman was Mary, daughter of
Eleazer; once rich, and of a noble family, she,
maddened by hunger, had murdered her infant
child, and had fed on his flesh.1

All these horrors failed to subdue the ferocious
obstinacy of John of Gischala and Simon, son of
Gioras. In spite, however, of their precautions, and
their cruelties towards those who were suspected of
meditating an escape, there were, every day, scores
who, by throwing themselves down the walls, were
able to reach the Roman camp. Deeply moved at
the sight of so much misery, Titus received them
kindly, and gave them their liberty. But, adds
Josephus, 1 God had condemned the whole of this
people, and turned the very means of safety into
occasion of destruction.'2 Many of these poor
fugitives were so exhausted on reaching the camp
that they died on taking the food which had been
too long denied them. A still greater number fell
victims to the Arabs and Syrians, who followed the
Roman army ; for, a report having been circulated
that some of the Jews had swallowed their gold
before leaving Jerusalem, in order the more effec-
tually to hide it, these wild auxiliaries, strangers
to the discipline of the legions and born enemies of
the Jewish people, ensnared the unfortunate fugi-
tives and cut them into pieces, hoping to find what
would satisfy their monstrous avarice. During one
single night there were two thousand found lying
thus embowelled.8 How all this forces us to think
of the death of Judas,4 and of the punishment of
his deicidal betrayal ! And had not all this people

1 Jos., De BeUo Jud., vi. 3 ; Deut. xxviii. 53-56.

2 Jos,, De Bello Jud., v. 18. 8 Ibid. 4 Acts 1 18.

Digitized by

246

TIME AFTEB PENTECOST

imitated that traitorous apostle ? He, the Iscariot,
had delivered up the Son of Man to the chief
priests and leaders of the Jews ; the Jews delivered
Him up to the Gentiles ; and the Prophet Zacharias
makes them all share in the responsibility of that
infamous barter, wherewith began the sacred
Passion of our sweet Jesus.1

In the city, the ravages of the famine were
beyond all imagination. Josephus, speaking of
them, uses, without being aware of it, the very
expression of our Eedeemer : ' In no time did any
other city ever suffer such miseries.'2 In the space
of a few months there were counted six hundred
thousand dead, and to these burial of one sort or
other was given ; as to the rest, they could not be
numbered, for the survivors had not the strength
needed for burying them, and they were left to rot
in the houses or streets.

Meanwhile, on July 12, a greater trial than all
this befell Jerusalem and the whole Jewish people:
for want of victims, the continual sacrifice was
taken away, as in the days of Antiochus,8 but this
time it was for ever. It was the end, the openly
declared end, of Mosaism and its worship, to be
henceforth replaced, and without dispute, by the
Sacrifice of the law of love ; the end, with but the
brief interval of a siege and a war, which had then
no other object to achieve, and therefore no further
reason for its continuance. An immense grief — a
grief that admitted no consolation — seized the
hearts of the Jewish people, who, up to the very
last, had lived on the empty hope fostered by the
false prophets.4

The foolhardy obstinacy of Simon and John re-
jected, even then, the proposals of Titus, that he

1 Zach. xi., 12. 13.

2 Jos., De Bello Jud., v. 10 ; St. Matt. xxiv. 21.

3 Dan. viii. 11-13. 4 Jos., De Bello Jud.t vi. 5.

Digitized by

NINTH SUNDAY

247

would spare both city and temple. Hostilities
were therefore resumed, implacably and pitilessly
resumed. But the Jewish soldiers had not energy
enough to keep pace with the fanaticism of their
leaders; worn out by famine, they had not the
unflinching resistance needed for repelling the sus-
tained assaults of the Romans. Already the tower
of Antonia, which commanded the temple, was in
the power of the enemy, and each day he was seen
closing in nearer to the sacred edifice. Its de-
fenders resolved on one last effort ; roused by the
greatness of their misfortune, they rushed through
the vale of Gedron, and made a desperate charge
on the post of Mount Olivet. It looked as though,
for these final engagements, the instinct of God's
vengeance, which weighed upon them, was leading
them to this place of prophecy, where the Son of
Man had wept over Jerusalem, and where, as we
have already said, the first battle was fought. Ee-
pelled, and in despair, they returned to the city,
which they were never again to leave ; then, with
their own hands, setting fire to the outer porticoes
of the temple, they gave the first enclosure over to
the Romans.

Titus was desirous, above all things, to save the
temple ; but, as Josephus observes, 1 God had, for
certain, long ago doomed it to the fire ; . . . and
the flames were kindled by the Jews themselves,
when that fatal day came.'1 It was August 4, in
the year 70, a Sabbath-day, and the anniversary of
the first destruction of the holy place under Nabu-
chodonosor. The guards of the temple, exasperated
by suffering, stupefied by hunger, attacked the

fire that had been some days burning at the outer
portion of the building. They were soon beaten
back into the temple, and, this time, they were not
1 Jos., De Bella Jud., vi. 4.

quenching the

Digitized by

Google

248

TIME AFTER PENTECOST

the only ones to enter. While they were falling by
hundreds beneath the sword of the Romans, now
unexpectedly made masters of the inner enclosure,
one of the soldiers, forgetting the orders given by
Titus, but, as Josephus puts it, 4 urged on by a divine
power,' 1 seized a firebrand, and hurled it, through
a window, into one of the rooms adjoining the
sanctuary. The flame burst forth and spread ; the
efforts of Titus to stay it were useless. Simon's
soldiers on Mount Sion saw it rising up towards the
sky. At this fearful spectacle, the famished and
wounded, turning towards the falling temple, forgot
all their sufferings. From these thousands of dying
Jews, all of them possessed with the one same grief,
there arose a loud scream of despair, which, blend-
ing with the shouts of the pagan soldiers, was heard
even on the mountains of Perea, beyond the Jordan
and the Dead Sea. Mount Moriah, on fire, seemed
as though its very foundations were burning, and
blood was flowing enough to quench the flames.
The number of the slain was so great that the
ground could not be seen, and the soldiers, as they
marched, had to trample on the dead. The priests
who had mounted on the roof of their temple,
the women and children crouching by thousands in
its galleries, all perished in the flames, with the
treasures of the sanctuary.2

John of Gischala, gathering together his few re-
maining followers, had escaped between the enemy's
battalions, and had joined Simon in the high portion
of the city. The contest continued for a few weeks
longer, but it was the effort of a last agony. On
September 1, Sion was taken, plundered and burnt
like Moriah and the lower town. The prediction of
to-day's Gospel was fulfilled. Jerusalem, beaten
flat to the ground, and her children that were in her,
was but a mass of smoking ruins. Eleven hundred
1 Jos., Be Betto. Jud.p vi. 4. a Ibid. 5.

Digitized by

NINTH SUNDAY

249

thousand men had perished during the siege. Of
the ninety-seven thousand that had been taken
prisoners during the whole war, seven hundred were
picked out as fit to grace the conqueror's triumph ;
of the remainder, those who were over seventeen
years of age were sent to the mines, or reserved for
the amphitheatre; the others supplied the slave-
markets of the empire for some length of time.1

In the Offertory of to-day's Mass, the Church de-
lights in the thought that her children, aided by the
grace of her divine Spouse, are all care to keep the
commandments (the justices) of their Lord. It is
this obedience of theirs which renders those judg-
ments a joy and a sweetness to them, whereas, for the
Synagogue, they were so fearful.

Justitiee Domini rectae, The justices of the Lord are

laetificantes corda, et judi- right, rejoicing hearts ; and his

cia ejus dulciora super mel precepts are sweeter than honey

et favum : nam et servus and the honey-comb ; and

The Secret is a prayer, that God would grant us
children of the Church the grace of assisting
worthily at the holy sacrifice, which really renews,
each time it is offered, the work of our salvation.

Concede nobis quaesumus Grant us, 0 Lord, we be-

Domine, hsec digne fre- seech thee, frequently and

quentare mysteria : quia, worthily to celebrate these

quoties hujus hostiae com- mysteries : for, as many times

memoratio celebratur, opus as this commemorative sacri-

nostrae redemptionis exer- fice is celebrated, so often is

cetur. Per Dominum. the work of our redemption

performed. Through, etc.

The other Secrets, as on page 180.

1 Jos., De Bello Jud., vi. 9.

OFFERTORY

tuus custodit ea.

therefore doth thy servant ob-
serve them.

SECRET

250

TIME AFTER PENTECOST

The Commiroion-anthem expresses the mystery
of divine union, which is realized in the Sacrament
just received.

COMMUNION

Qui manducat meam car- He that eateth my flesh, and
nem, et bibit meurn sangui- drinketh my blood, abide th in
nem, in me manet, et ego me, and I in him, saith the
in eo, dicit Dominus. Lord.

The sanctification of each individual member of
the Church, and the unity of the social body, are
the two fruits of these sacred mysteries : the Church,
in her Postcommunion, asks them of God.

POSTCOMMUNION
Tui nobis, quaesumus Do- May the participation of
mine, communio sacramen- this thy sacrament, 0 Lord,
ti et purificationem confe- we beseech thee, both purify
rat, et tribuat unitatem. us, and unite us. Through,
Per Dominum. etc.

The other Postcommunions, as on page 131.

VE8PEE8

The psalms, capitulum, hymn and versicle, as
above, pages 71-81.

ANTIPHON OF THE MAGNIFICAT

Scriptum est enim : Quia
domus mea domus orationis
est cunctis gentibus : vos
autem fecistis illam spelun-
cam latronum : et erat quo-
tidie docens in templo.

OREMUS

Pateant aures misericor-
diae tuae, Domine, precibus
supplicantium : et ut peten-
tibus desiderata concedas,
fac eos, quae tibi sunt pla-
cita, postulare. Per Domi-
* num.

For it is written : My house
is the house of prayer, unto all
nations : but ye have made it
a den of thieves. And he was
teaching daily in the temple.

LET DS PRAY

May the ears of thy mercy,
0 Lord, be opened to the
prayers of thy suppliants : and,
that thou mayst grant to thy
petitioners the things they de-
sire, make them to ask those
that are agreeable to thee.
Through, etc.

Digitized by

TENTH SUNDAY

251

THE TENTH SUNDAY AFTEK PENTECOST

The destruction of Jerusalem has closed that portion
of the prophetic Scriptures which was based on the
institutions and history of the figurative period. The
altar of the true God, built by Solomon on the
summit of Moriah, was the authentic evidence of
the true religion, to those who were then living
under the Law of expectation. Even after the
promulgation of the new Testament, the continued
existence of that altar (the only one heretofore
recognized by the Most High as His own1) was some
sort of an excuse for such of the Jews as clung obsti-
nately to the old order of things. That excuse was
taken away when the temple was so destroyed as
that not a stone was left on a stone; and the
blindest partisans of the Mosaic system were com-
pelled to acknowledge the total abrogation of a
religion which was reduced by God Himself to the
impossibility of ever offering the sacrifices essen-
tial to its existence.

The considerateness wherewith the Church had,
so far, treated the Synagogue would henceforward
be unmeaning. As the beautiful queen and bride,
she was now at full liberty to show herself to all
nations^ subdue their wild instincts by the power of
the Spirit, unify them in Christ Jesus, and put them
by faith into the substantial, though not visible,2
possession of those eternal realities which had
been foreshadowed by the Law of types and
figures.

The new sacrifice, which is no other than that of
the cross and of eternity, is now, more than ever,
evidently the one sole centre, where her life is fixed
in God with Christ her Spouse,3 and from which she
derives her energy in labouring for the conversion

i Deut. xii. 13, 14. 2 Heb. xi. 1. 3 Col. iii. 3.

Digitized by

252

TIME AFTER PENTECOST

and sanctification of all future generations of men.
The Church, now more than ever fruitful, is more
than ever receiving of that life of union which is
the cause of her admirable fecundity.

We cannot, therefore, be surprised, that the sacred
liturgy, which is the outward expression of the
bride's inner life, will now more than ever reflect
this closeness of her union with God. In the fifteen
weeks we have still to spend of this Time after
Pentecost, there is no such thing as gradation, no
connexion, in the Proper of the Sundays* Masses.
Even in the Lessons of the night-Oflice, dating from
August, the historic Books have been replaced by
those which are called the Sapiential ; and these, in
due time, will be followed by the Books of Job,
Tobias, Judith and Esther. Here again there is
no connexion, further than that of sanctity in
precept or in example. So far, we have found more
or less of oneness of idea between the Lessons of
the Office and the Proper of the Mass ; but, begin-
ning with this tenth Sunday, these are independent
of each other.

Henceforward, therefore, we must limit our com-
mentary to the Proper of each Sunday's Mass ; and
in doing this, we shall be respectfully taking the
teachings which the holy Spirit, ' who divideth as
He willeth,'1 gives us, unitedly with the Church, in
each portion of each Sunday's liturgy. Each Epistle
and Gospel, especially ; and then, each Introit and
Collect, each Gradual and Offertory, each Secret,
Communion and Postcommunion, will be a precious
and exquisitely varied instruction. We shall see
all this in the Epistle of this tenth Sunday.

The fall of Jerusalem — that great event, which
told men how the prophecies were going to be
gloriously fulfilled, now that the Jewish opposition
was so completely removed — is one more solemn
i 1 Cor. xii. 11.

Digitized by

TENTH SUNDAY

253

proclamation of the reign of the Holy Ghost
throughout the entire earth ; for, as we said of
Him at the grand Pentecost solemnity, ' He hath
filled the whole world.'1 We have much to learn
from the tone our holy mother the Church puts in
the liturgy of these remaining fifteen Pentecostal
Sundays. In the admirable teachings she is now
going to give to her children, there is no logical
arrangement or sequel. She is as intent as ever
on leading souls to holiness and perfection : yet it
is not by following a method of any sort, but by
applying to us the united power of the divine
sacrifice and the word of the Scripture, to which
she sweetly adds her own ; and the holy Spirit of
Love breathes upon it all, where He willeth, and
when He willeth *

This Sunday is, some years, the second of the
dominical series which opened with the feast of
Saint Laurence, and took its name of Post Sancti
Laurentii from the solemnity of the great deacon-
martyr. It is also sometimes called the Sunday
of humility, or of the pharisee and publican,
because of the Gospel of the day. The Greeks
count it as the tenth of Saint Matthew, and they
read on it the episode of the lunatic, which is
given in the seventeenth chapter of that Evangelist.

MASS

The humble and suppliant confidence which the
Church reposes in the help given her by her Jesus
will ever preserve her from those terrible humilia-
tions wherewith were punished the persecuting
jealousy and pride of the Synagogue. She exhorts
her children to imitate her when they are in
trouble ; like her, they must let their prayers and
supplications be ever sounding in God's ear.
1 Wisd. i 7. 2 St. John iii. 8.

Digitized by

254

TIME AFTER PENTECOST

INTROIT

Cum clamarem ad Do-
minum, exaudivit vocem
meam, ab his qui appropin-
quant mihi : et humiliavit
eos, qui est ante saecula, et
manet in seternum : jacta
cogitatum tuum in Domino,
et ipse te enutriet.

Ps. Exaudi, Deus, oratio-
nem meam, et ne despe-
xeris deprecationem meam :
intende mini, et exaudi me.
Gloria PatrL Cum clama-
rem.

When I cried out, the Lord
heard my complaint against
them that were coming against
me; and he that was before
all ages, and abideth for ever,
humbled them : cast thy care
on the Lord, and he will feed
thee.

Ps. Hear, 0 God, my prayer,
and despise not my petition :
look down upon me, and hear
me. Glory, etc. When I
cried.

Ever deeply impressed by the remembrance of
the fearful, though most just, chastisements of the
Jewish people, the Church reminds God that the
marvels of His pardon and mercy are still stronger
manifestations of His omnipotence ; she, therefore,
in her Collect, prays for an abundant effusion of
this mercy upon the Christian people who are here
assembled. But what grandeur, what sublimity
— especially in the times immediately following
Jerusalem's ruin — there is in the Church's attitude,
when, in reply to the account given her by her
Spouse of the severest justice ever shown by His
eternal Father, she, bride and mother, has confi-
dence and courage enough to begin with such words
as these : Deus, qui omnipotentiam tuam parcendo,
maxime, et miserando manifestas !

COLLECT

Deus, qui omnipotentiam O God, who chiefly mani-

tuam parcendo maxime et festest thine omnipotence by

miserando manifestas : mul- pardoning and having mercy :

tiplica super nos misericor- increase thy mercy upon us ;

diam tuam ; ut ad tua pro- that, hastening to the things

missa currentes, coelestium thou hast promised, thou mayst

bonorum facias esse con- make us partakers of heavenly

sortes. Per Dominum. goods. Through, etc.

The other Collects, as on page 120.

Digitized by Google

TENTH SUNDAY

255

EPISTLE

Lectio Epistolse beati Lesson of the Epistle of St.
Pauli Apostoli ad Corin- Paul, the Apostle, to the Cor-
thios. inthians.

1 Caput XII.
Fratres : Scitis quoniam
cum Gentes essetis, ad si-
mulacra muta prout duce-
bamini euntes. Ideonotum
vobis facio, quod nemo in
Spiritu Dei loquens, dicit
anathema Jesu. Et nemo
potest dicere, Dominus Je-
sus, nisi in Spiritu sancto.
Divisiones vero gratiarum
sunt, idem autem Spiritus.
Et divisiones ministratio-
num sunt, idem autem Do-
minus. Et divisiones opera-
tionum sunt, idem vero
Deus, qui operatur omnia
in omnibus. Unicuique au-
tem datur manifestatio Spi-
ritus ad utilitatem. Alii
quidem per Spiritum datur
sermo sapientiae : alii autem
sermo scientise secundum
eumdem Spiritum : alteri
fides in eodem Spiritu : alii
gratia sanitatum in uno
Spiritu : alii operatio virtu-
tum, alii prophetia, alii dis-
cretio spirituum, alii genera
linguarum, alii interpretatio
sermonum. Hsec autem
omnia operatur unus atque
idem Spiritus, dividens sin-
gulis prout vult.

1 Chapter XII.
Brethren : You know that
when you were heathens, you
went to dumb idols, according
as you were led. Wherefore I
give you to understand, that no
man, speaking by the Spirit of
God, saith anathema to Jesus.
And no man can say the Lord
Jesus, but by the Holy Ghost.
Now there are diversities of
graces, but the same Spirit. And
there are diversities of minis-
tries, but the same Lord. And
there are diversities of opera-
tions but the same God who
worketh all in all. And the
manifestation of the Spirit is
given to every man unto profit.
To one, indeed, by the Spirit, is
given the word of wisdom ; and
to another, the word of know-
ledge, according to the same
Spirit ; to another, faith in the
same Spirit; to another, the
grace of healing in one Spirit ;
to another, the working of
miracles ; to another, prophecy ;
to another, the discerning of
spirits ; to another, divers kinds
of tongues; to another, inter-
pretation of speeches. But all
these things one and the same
Spirit worketh, dividing to
every one according as he will.

The Synagogue has been rejected, has been cast
out; and the Church is thereby declared the
exclusive heir of the promises.1 She is now sole
depositary of God's gifts; and she leads her
1 Gal. iv. 30.

Digitized by

Google

256

TIME AFTER PENTECOST

children to St. Paul, that he may put before them
the principles which should guide them in the
appreciation and use of those gifts. In our Epistle
he is speaking of those absolutely gratuitous favours
which, at the first commencement of the Church,
were, more or less, enjoyed by every Christian
assembly. Since then they are imparted to a few
privileged souls, which, generally speaking, though
not necessarily, are being guided in the extra-
ordinary paths of mystic theology. If, in the
immense majority of God's faithful servants, we
do not meet with these infused graces of prophecy,
of supernatural knowledge, of the gift of tongues,
or of miracles properly so called, yet the lives of
the saints are always the common patrimony of
the children of the Church; and therefore we
should not neglect to provide ourselves with the
lights needed for understanding and profiting by
a reading so important and so interesting. In this
season of the liturgical year — which is so specially
devoted to the celebration of the mysteries of divine
union — it is very necessary to have certain clear
ideas, without which we should be in danger of
confounding in this higher Christian life the
interior perfection of the soul and her real holiness
with those exterior, and intermittent, and varied
phenomena which are but the gratuitous radiations
of the Spirit of love.

These are the motives which induced the Church
to select, for to-day, this passage from the Epistle
of St. Paul to the Corinthians. If we would fully
enter into her design, we must not limit our atten-
tion to the few lines we have just been reading ;
the end of the chapter from which they are taken,
as likewise the two subsequent chapters, are all
one and the same piece of teaching, and must
not be separated one from the other.1 In this,
1 1 Cor. xii., xiii., xiv.

Digitized by

TENTH SUNDAY

257

important passage, besides the summary of the
principles which are unchangeable, we have, also,
an instructive account of what the Church's
assemblies were in those early times, when the
omnipotence of the holy Spirit everywhere opened
and made to flow in abundance the double spring
of miracles and holiness.

The rapid conquest of the world, which from the
very commencement was to give evidence to the
catholicity of the Church, required a large effusion
of power from on high ; and, in order that the
promulgation of the new Testament might be made
authoritatively among men, it was necessary that
God should give it all possible solemnity and
authenticity. This He did, by accompanying it
with signs and wonders, of which He alone could
be the author. Hence, in those early days, the
Holy Ghost took not possession of a soul by
Baptism, without giving an external sign of His
presence in that new Christian — without, that is,
one of those manifestations which the apostle here
enumerates. Thus the Witness of the Word1 ful-
filled the twofold mission He had received : He
sanctified in truth the faithful of Christ,2 and He
convinced of sin the world which would not receive
the word of the heralds of the Gospel.8

St. Paul4 mentions three proofs which were held
out to the world as a sure guarantee of the divinity
of Christ : these were, His Resurrection froip the
grave, the holiness of those who became His dis-
ciples, and, thirdly, the innumerable miracles which
accompanied the preaching of the apostles, and the
conversion of the Gentiles. As to the first of these
proofs, we shall have it proposed to our considera-
tion next Sunday. Let us pass to the second. The
law given to the world by Jesus of Nazareth was

1 St. John xv. 26. 2 Ibid. xvii. 17.

3 Ibid. xvi. 8-11 ; 1 Cor. xiv. 22, 24, 25. * Rom. i. 4.

Digitized by

258

TIME AFTER PENTECOST

abundantly proved to be of divine origin, by the
admirable change of this earth, of which, when
He was born in it for our salvation, we might say
in the language of the Scripture, * all flesh had
corrupted its way.'1 For men that knew how to
use their reasoning powers, no demonstration could
be plainer or more cogent than this, which showed
that, from the sinks of corruption, there were
everywhere coming forth harvests worthy of
heaven, and that men who had degraded them-
selves to the level of the brute by the indulgence
of their evil passions were now changed into angels
of earth by their saintly morals and heavenly
aspirations. To change the 1 odour of death ' into
the 1 good odour of Christ ,2 — that is, to live as did
the Christians — was it not to reveal God to men
by showing that the very life of God was lived by
men in human flesh?'3

But, for men who seem incapable of reasoning,
who cannot see beyond the present, nor raise them-
selves above the senses, who have become brutalized,
who see in virtue, which scorns to share in their
debaucheries, merely something to stare at and
blaspheme,4 the holy Spirit had prepared a demon-
stration which was tangible and visible, and which
all could take in, viz. : that exuberance of super-
natural gifts, which were actively at work in every
place where there was a Church. The gift of
tongues, which had given such power to the
preaching of the apostles on the day of Pentecost,6
was multiplied with such frequency, when men
came near the baptismal font, that the beholders
were astonished, or, as the full force of- the sacred
text gives it, they were stupefied ; 6 it continued to
be the sign, the wonder, whose influence on the

1 Gen. vi. 12. 2 2 Cor. ii. 14-16.

3 Ibid, iv. 10, 11. * 1 St. Pet. iv. 4.

6 Acts ii. 6-11. • Ibid. x. 44-48.

Digitized by

TENTH SUNDAY

259

unbeliever, after first exciting his surprise, went on
gradually inclining both his thoughts and his heart
towards the word of faith.1 But the work of his
conversion received a still greater impulse, wheil
he was introduced into the assembly of the men
of his own neighbourhood, whom hitherto he had
known only in the simple intercourse of every-day
life. He then found them transformed into pro-
phets, who could see into the most hidden recesses
of his unbelieving soul ; all were his convincers, all
were his judges; how was he to resist? He fell
prostrate on the ground, he adored God, he could
not but acknowledge that the Lord was indeed in
such an assembly.2

The Corinthians to whom St. Paul wrote that
Epistle were rich in these spiritual favours; nothing
of this kind of grace was wanting to them ; and
the apostle gave thanks to God for having so
abundantly endowed them, because thereby a
strong testimony was given to the Christian
religion.3 But it would be a great mistake, if,
from this profusion bestowed upon them by the
holy Spirit, we should conclude that the Corinthians
were perfect. Jealousies, vanity, obstinacy, and
other miseries, earned for them the name of carnal,
and made the apostle tell them that he was com-
pelled to treat them as children, incapable of
receiving anything like sublime teaching.4 These
privileged receivers of gratuitous graces pointed
out very clearly, therefore, the difference between
the importance the Christian should attach to these
exceptionally great, but perhaps to the possessor's
own soul unproductive, favours, and the value he
should set on justifying and sanctifying grace
which makes the soul pleasing to God.

This second — the regularly appointed result of

1 1 Cor. xiv. 22. 2 Ibid. 24, 25.

3 Ibid. i. 4-7. 4 Ibid. iii. 1-3.

18—2

Digitized by

260

TIME AFTER PENTECOST

the Sacraments, which were instituted by our
Lord's munificence for the use of all men — this
sanctifying grace is the necessary basis of salva-
tion; it is, also, the one sole measure of future
glory, for its development and increase depend on
the merit of each individual possessor. Gratuitous
grace, on the contrary, is irregular and spontaneous
both in its origin and its effects, and is quite inde-
pendent of the dispositions or merits of the recipient.
Like the authority given to one over the souls of
others, like those several ministries mentioned in
our Epistle, this gratuitous grace has for its aim,
not so much the advantage of him who receives it
as the advantage of his fellow-men ; and this aim
is realized, independently of the virtue, or the
imperfection, of the one whom God has selected
as His instrument. So that miracles and prophecy
do not necessarily presuppose a certain amount of
holiness in the thaumaturgus or the prophet. We
have a proof of it in our Corinthians, and a still
stronger one in Balaam and Judas. God, who had
His own designs, which were not to be frustrated
by their faults or sins, left them in possession of
His own gifts, just as He does the priest, who may,
perhaps, be anything but what he should be, and
who, nevertheless, validly makes use of faculties
and powers more divine than any of those others.
We have it from our divine Master Himself :
' Many,' says He, ' will say to Me on that day '
[of judgment], "Lord! Lord! have we not pro-
phesied in Thy name, and in Thy name cast out
devils, and done many wonderful works in Thy
name?,, And then will. I profess unto them, "I
never knew you. Depart from Me, ye that work
iniquity !"

In these days, when such manifestations of
supernatural power are no longer needed for the
1 St. Matt. vii. 22, 28.

Digitized by

TENTH SUNDAY

261

promulgation of the Gospel, and are, therefore,
less frequent— it is generally the case that, when
they are found in a Christian, they are an indica-
tion of a real and sanctifying union existing
between him and the Spirit of love. That holy
Spirit, who raises such a Christian above the
ordinary paths, takes pleasure in His own divine
work, and wishes it to attract the attention either
of all the faithful, or at least of some privileged
souls, who, being moved by these extraordinary
signs, give thanks to God for the favours He has
bestowed on that soul. And yet, even in such a
case, it would be a mistake to measure the holiness
of that favoured soul by the number or greatness
of such exterior gifts. The development of charity
by the exercise of the several virtues is the only
thing that makes men saints. Divine union —
whether it be that degree of it which is attainable
by all, or those grand heights of mystic theology
which are reached by a few privileged ones — does
not in any way depend on those brilliant pheno-
mena. These, when they are bestowed upon a
servant of God, are not generally deferred till he
has reached perfection in divine love ; though it
is love alone will give him, if he be faithful, the
perfection of true holiness.

The practical conclusion we are to draw from all
this is what the apostle makes the summary of
his teaching on this subject : Have a great esteem
for all these gifts; look on them as the work of
the Holy Ghost, who thereby bestows manifold
degrees of adornment on the whole body of the
Church ; do not despise any of these ; but, when
you see or hear of any of them, count those as
the most precious which produce most edification
in the Church and in souls.

Let us above all hearken to what St. Paul adds :
' I have a way to show unto you more excellent than

Digitized by

262

TIME AFTER PENTECOST

all these ! If I should speak with the tongues of
men and of angels; if I should have prophecy,
and should know all mysteries, and all knowledge ;
if I should have all faith, so that I could remove
mountains ; if I have not charity, I am nothing,
it profits me nothing. Prophecies will be made
void, tongues will cease, knowledge will be destroyed
and be replaced by the beatific vision ; but charity
will never fail, will never cease ; of all things,
charity is the greatest V1

In the Gradual, the Church once more speaks
of the confidence which, as bride, she puts in her
Lord's help; encourage^ by the love she bears
Him, and which keeps her in the paths of equity,
she does not fear His judgments. The Alleluia-
verse extols the Spouse's glory in Sion ; but, this
time, and henceforth, it is always the true Sion, the
.new Jerusalem, that is spoken of.

GRADUAL

Custodi me, Domine, ut Guard me, 0 Lord, as the
pupillam oculi : sub umbra apple of thine eye : and pro-
alarum tuarum protege me. tect me under the shadow of

thy wings.

V. De vultu tuo judicium V. Let my cause be tried in

meum prodeat : oculi tui thy presence : let thine eyes

videant aequitatem. see justice done.

Alleluia, alleluia. Alleluia, alleluia.

V. Te decet hymnus, V. A hymn is due to thee,

Deus, in Sion : et tibi red- O God, in Sion : and in Jeru-

detur votum in Jerusalem, salem shall a vow be paid unto

Alleluia. thee. Alleluia.

GOSPEL

Sequentia sancti Evangelii Sequel of the holy Gospel
secundum Lucam. according to Luke.

Caput XVIII. Chapter XVIII.

In illo tempore : Dixit At that time : Jesus spake
Jesus ad quosdam, qui in se this parable to some who

1 1 Cor. xii., xiii., xiv.

Digitized by

Google

TENTH SUNDAY

263

confidebant tamquam justi,
et aspernabantur ceteros,
parabolam istam : Duo ho-
mines ascenderunt in tem-
plum ut orarent: Unus
pharisteus, et alter publica-
nuB. Pharisseus stans, haec
apud se orabat; Deus, gra-
tias ago tibi, quia non sum
sicut ceteri hominum : rap-
tores, injusti, adulter i, velut
etiam hie publicanus. Je-
juno bis in sabbato : deci-
mas do omnium, quae pos-
sideo. Et'publicanus a longe
stans, nolebat nec oculos ad
coelum levare: sed percu-
tiebat pectus suum, dicens :
Deus, propitius esto mihi
peccatori. Dico vobis : Des-
cendit hie justificatus in
domum suam ab illo : quia
omnis qui se exaltat, humi-
liabitur : et qui se humiliat,
exaltabitur.

trusted in themselves as just,
and despised others. Two
men went up into the temple
to pray : the one a pharisee,
and the other a publican. The
pharisee standing, prayed thus
with himself: 0 God, I give
thee thanks that I am not as
the rest of men, extortioners,
unjust, adulterers, as also is
this publican. I fast twice in
the week : I give tithes of all
that I possess. And the pub-
lican standing afar off would
not so much as lift up his eyes
towards heaven : but struck
his breast, saying : 0 God, be
merciful to me a sinner. I say
to you, this man went down to
his house justified rather than
the other, because every one
that exalteth himself, shall be
humbled ; and he that humbleth
himself, shall be exalted.

Commenting on this passage of St. Luke, Vener-
able Bede1 thus explains the mystery : * The pharisee
is the Jewish people, who boasts of the merits he
has acquired to himself by observing the precepts of
the law ; the publican is the Gentile, who, being
far off from God, confesses his sins. The pharisee,
by reason of his pride, has to depart in humiliation ;
the publican, by lamenting his miseries, merits to
draw nigh to God — that is, to be exalted. It is of
these two people, and of every man who is proud
or humble, that it is written : The heart of a man
is exalted before destruction, and it is humbled
before he be glorified.'2

In the whole Gospel, then, there was no teaching
more appropriate than this, as a sequel to the
history of Jerusalem's fall. The children of the
1 V. Bed., In Luc, v. ? Prov. xviii. 12.

Digitized by

Google

264

TIME AFTER PENTECOST

Church, who, in her early years, saw her humbled
in Sion and persecuted by the insulting arrogance
of the Synagogue, now quite understand that word
of the Wise Man : ' Better is it to be humbled with
the meek, than to divide spoils with the proud!'1
According to another Proverb, the tongue of the
Jew — that tongue which abused the publican and
ran down the poor Gentile— has become, in his
mouth, as * a rod of pride,'2 a rod which, in time,
struck himself, by bringing on his own destruction.
But, whilst adoring the justice of God's vengeance
and giving praise to His mercy, the Gentiles must
take care not to go into the path wherein was lost
the unhappy people whose place they now occupy.
Israel's offence, says St. Paul, has brought about
the salvation of the Gentiles ; but, his pride would
be also their ruin ; and whereas Israel is assured, by
prophecy, of a return to God's favour when the end
of the world shall be approaching,3 there is no such
promise of a second call of mercy to the Gentiles,
should they ever apostatize after their baptism. If,
at present, the power of eternal Wisdom enables
the Gentiles to produce fruits of glory and honour,4
let them never forget how once they were vile,
barren trees : then, humility — which alone can
keep them right, as formerly it alone drew upon
them the eye of God's mercy — will be an easy duty ;
and, at the same time, they will understand the
regard they should always entertain for the people
of Israel, in spite of all his sins.

While the original defect of their birth made the
Gentiles as wild olive-trees, producing nothing but
worthless fruits, the good, the genuine, the natural
olive-tree, through whose branches flowed the sap
of grace, was growing and flourishing, sucking
sanctification into its branches from the holy root

1 Prov. xvi. 19. 2 Ibid. xiv. 8.

3 Rom. xi. 25-27. 4 Ecolus. xxiv. 23.

Digitized by

TENTH SUNDAY

265

of the patriarchs, blessed of God.1 We must
remember that this tree of salvation is ever the
same. Some of its branches fell off, it is true, and
others were substituted ; but this accession of the
Gentiles, who were permitted by grace to graft their
branches into the holy stock, effected no change,
either in the stock or in its root. The God of the
Gentiles is not another, but the same, as the God
of Isaac and Jacob ; the heavenly olive-tree is one,
and only one, and its roots rest in Abraham's
bosom : it is from the faith of this the just man by
excellence,2 from the blessing, promised to him8
and to his divine Bud,4 and to be imparted to all
the nations of the earth, that flows the life-giving
and rich sap, which will transform the Gentile
world in all future ages. When, therefore, Christian
nations are boasting of their origin and descent, let
them not forget the one which is above all the rest.
The founders of earthly empires are not, in God's
way of counting, the true fathers of the people of
those empires : in the order of supernatural, that
is of our best, interest, Abraham the Hebrew,5 he
that went forth from Chaldea at the call of God,6 is,
by the fecundity of his faith, the truest father of
nations.7

Now we can understand those words of the
apostle : ' Boast not, 0 thou wild olive-tree, that,
contrary to nature, wast ingrafted into the good
olive-tree, boast not against the original branches.
But if thou art tempted to boast, remember, thou
bearest not the root, but the root beareth thee.
Therefore, be not high-minded, but fear.' 8

Humility, which produces within us this salutary
fear, is the virtue that makes man know his right
place, with regard both to God and to his fellow-

i Rom. xi. 16-24. 2 Ibid. iv. 11-18. 3 Gen. xii. 3.
* Ibid. xxii. 18. 6 Ibid. xiv. 13. 6 Ibid. xii. 1-4.
7 Ibid. xvii. 4-7. 8 Rom. xi. 18, 20, 24.

Digitized by

266

TIME AFTER PENTECOST

men. It rests on the deep-rooted conviction, put
into our hearts by grace, that God is everything,
and that we, by nature, are nothingness, nay, less
than nothingness, because we have degraded our-
selves by sin. Reason is able, of herself alone, to
convince anyone, who takes the trouble to reflect,
of the nothingness of a creature ; but such convic-
tion, if it remain a mere theoretical conclusion, is
not humility : it is a conviction which forces itself
on the devil in hell, whose vexation at such a truth
is the chief source of his rage. As faith, which
reveals to us what God is in the supernatural order,
does not come from mere reason, nor remain con-
fined to the intellect alone, so neither does humility,
which teaches us what we ourselves are: that it
may be true, real virtue, it .must derive its light
from above, and, in the holy Spirit, must move our
will also. At the same time that this holy Spirit
fills our souls with the knowledge of their littleness
and misery, He also sweetly leads them to the ac-
ceptance and love of this truth, which reason, if
left entirely to herself, would be tempted to look on
as a disagreeable thought.

When this holy Spirit of truth,1 this divine
witness of hearts,2 takes possession of a soul, what
an incomparably stronger light is there in the
humility which He imparts, than in that which
mere human reason forces on a man ! We are be-
wildered at seeing to what lengths this sentiment
of their own misery led the saints ; it made them
deem themselves inferior to every one ; it drove
them to act and speak in a way which, in our flip-
pant judgment, outstepped the bounds of both truth
and justice ! But the Holy Ghost, who guided and
ruled them, passed a very different judgment; and
it is precisely because of His being the Spirit of all
truth and all justice — in other words, because of
i St. John xiv. 17. 2 Wisd. i. 6.

Digitized by

TENTH SUNDAY

267

His being the sanctifying Spirit — that, as He willed
to raise them to extraordinary holiness, He gave
them an extraordinary clearsightedness, both as to
what they themselves were, and as to what God is.
Satan, the spirit of wickedness, makes his slaves
act just the opposite to the divine way. The way
he makes them take, is the one he took for himself,
from the very beginning ; which our Lord thus ex-
presses : ' He stood not in the truth ; 1 he aimed at
being like unto the Most High.' 2 This pride of his
succeeded in fixing him, for all eternity, in the hell
of absurdity and lie. Therefore, humility is truth ;
and, as the same Jesus says : ' The truth shall
make you free,' 3 by liberating us from the tyranny
of the father of lies ; 4 and then, having made us
free, it makes us holy ; it sanctifies us,5 by uniting
us to God, who is living and substantial truth.

The nearer the stars are to the sun, the greater
is the light they receive from him, although they
seem to dwindle and disappear, overpowered by his
splendour; whereas their light appears brighter
and more their own, in proportion as they are
farther from him. So man, as he approaches
nigher to the infinite All, receives a marvellous in-
crease of life and light ; while he gradually loses
both his life of self, and the artificial light that
accompanied it.

There are men who, like satan, have done all in
their power to throw themselves out of the orbit
of the divine sun. Bather than acknowledge that
they owe all they have to the most high God, they
would sink back again into nothingness, if they
could. To the heavenly treasures which the
common Father opens out to all who own them-
selves to be His children, they prefer the pleasure
of keeping to natural good things; for then, so

1 St. John viiL 44. 2 Isa. xiv. 14. 3 St. John viii. 82.
* Ibid. 44. 6 Ibid. xvii. 17.

Digitized by

268

TIME AFTER PENTECOST

they talk, they owe what they get to their own
cleverness and exertions. They are foolish men,
not to understand that, do what they please, they
owe everything they have to this their forgotten
God.1 They are weak, sickly minds, mistaking
these vapours of conceit in which their disordered
brain finds delight for principles which they may
be proud of. Their high-mindedness is but igno-
miny ; their independence leads but to slavery ;
for, though they refuse to have God as their
Father, they must of necessity have Him as their
Master; and thus, not being His children, they
must be His slaves. As slaves, they keep to the
vile food, which they themselves preferred to the
pure delights wherewith Wisdom inebriates them
that follow her. As slaves, they have acquired the
right to the scourge and the fetter. They chose to
be satisfied with what they had, and would have
neither the throne that was prepared for them,2 nor
the nuptial robe;3 let them, if they will, prefer
their prison, and there deck themselves in the
finery which moths will soon be making their food !
But, during these short years of theirs, they are
branding their bodies with a deeper slavery than
ever red-hot iron stamped on vilest bondsman.
All this happens because, with all the empty
philosophy which was their boast, they would not
listen to the Christian teaching that real greatness
consists in the truth, and that humility alone leads
to it.

Not only does man not unman himself by
humbling himself — for he thereby is but believing
himself to be what he really is — but, according
to the Gospel expression, the degree of that
voluntary abasement is the measure of his exalta-
tion in Gods sight. The Holy Ghost is beyond
measure liberal in bestowing His gifts on one, who
1 Cor. iv. 7. 2 Wisd. vi. 22. * Ecclus. vi. 82.

Digitized by

TENTH SUNDAY

269

is sure to refer all the glory of them to the divine
Giver. It is to the little that the Lord of heaven
and earth makes revelations, which He hides from
the proudly wise and prudent.1 Or, rather, the
truly wise are these same little ones, who under-
stand and have experienced the mysteries of God's
infinite love, and who have been invited to the
banquet of divine Wisdom. They are nothing in
their own eyes ; and yet it is in them that, among
all the children of men, the Son of God finds His
delights.2 This is what the disciples could not
understand when, after the words of our Lord,
which are given in to-day's Gospel, they insisted,
as St. Luke tells us, on keeping back the little
ones who wanted to come near Him. But Jesus
insisted on their being brought to Him, saying
very much the same as He had already said in the
old Testament pages : ' Suffer little children to
come to Me; forbid them not, for of such is the
kingdom of God. Amen I say to you : whosoever
shall not receive the kingdom of God as a child
shall not enter into it.' 3

In heaven the humility of the saints is far
greater than it was while they were here on earth,
because they now see the realities, which then they
could only faintly take in. Their happiness, yonder
above, is to be gazing on and adoring that altitude
of God, of which they will never have an adequate
knowledge, and the more they look up at that
infinite perfection, the deeper do they plunge into
their own original nothingness. Let us get these
great truths well into us, and we shall have no
difficulty in understanding how it was that the
greatest saints were the humblest creatures here
below, and how the same beautiful fact is still one
great charm of heaven. It must be so, for the
light of the elect is in proportion to their glory.
1 St. Luke x. 21. 2 Prov. viii. 31. * St. Luke xviii. 15-17.

Digitized by

270

TIME AFTER PENTECOST

What, then, must all this exquisite truth be, when
we apply it to the great Mother of God? The
nearest to the throne of her divine Son, she is
precisely what she was at Nazareth ; 1 that is, she
is the humblest of all creatures, because she is the
most enlightened of all, and therefore understands,
better than even the Seraphim and Cherubim, the
greatness of God and the nothingness of creatures.

It is humility which inspires the Church with
the confidence she expresses in the following
Offertory-anthem. The more this virtue enables
a man to feel his own weakness, the more, likewise,
does it show him the power of God, who is ever
ready to help them that call upon Him.

OFFERTORY

Ad te, Domine, levavi To thee, O Lord, have I

animam meam : Deus meus, raised up my soul : my God, I

in te confido, non erube- put my trust in thee, let me not

scam : neque irrideant me be put to shame : neither let

inimici mei : etenim univer- mine enemies scoff at me : for,

si qui te exspectant, non none that rely on thee, shall

confundentur. ever be confounded.

The Mass is at once the highest worship which
can be given to the divine Majesty, and the
sovereign remedy of our miseries. The Secret
tells us this.

SEORET

Tibi, Domine, sacrificia May the* sacrifice we offer, 0
dicata reddantur : quae sic Lord, be presented before thee,
ad honorem nominis tui which thou hast appointed to
deferenda tribuisti, ut eadem be offered in honour of thy
remedia fieri nostra prse- name, and, at the same time,
stares. Per Dominum. to become a remedy to us.

Through, etc.

The other Secrets, as on page 130.

1 St. Luke i. 48.

Digitized by

TENTH SUNDAY

271

The Communion-anthem sings the praise of this
oblation, which is all pure and full of most perfect
justice ; it has replaced, on the altar of God, the
victims prescribed by the Mosaic law.

COMMUNION

Acceptabis sacrificium Thou wilt accept the sacri-
justitise, oblationes et holo- fice of righteousness, oblations,
causta super altare tuum, and whole-burnt offerings, on
Domine. thy altar, 0 Lord.

The august Sacrament is ever repairing the losses
we sustain through our many miseries ; and yet
this would not be of much profit to us, unless the
divine benignity were to be continually bestowing
on us those actual graces, which preserve and
increase the treasures of the soul. We cannot get
on without this special aid ; let us ask for it, in the
Postcommunion.

POSTCOMMUNION

Qusesumus, Domine Deus We beseech thee, 0 Lord

noster ; ut quos divinis re- our God, that, in thy mercy,

parare non desinis sacra- thou wouldst never deprive

mentis, tuis non destituas those of thy help, whom thou

benignus auxiliis. Per continually strengthenest by

Dominum. these divine mysteries.

Through, etc.

The other Postcommunions, as on page 131.

VE8PEE8

The psalms, capitulum, hymn, and versicle as
above, pages 71-81.

ANTIPHON OF THE MAGNIFICAT

Descendit hie justificatus This man went down to his
in domum suam ab illo : house justified rather than the
quia omnis qui se exaltat, other : because, every one that
humiliabitur : et qui se exalteth himself, shall be
humiliat, exaltabitur. humbled; and he that hum-

bleth himself, shall be exalted.

Digitized by

272

TIME AFTER PENTECOST

ORBMUS

Deus, qui omnipotentiam
tuam parcendo maxime et
miserando manifestas, mul-
tiplica super nos misericor-
diam tuam, ut ad tua pro-
missa currentes, ccelestium
bonorum facias esse con-
sortes. Per Dominum.

LET US PRAT

0 God, who chiefly mani-
festest thine omnipotence by
pardoning and having mercy :
increase thy mercy upon us;
that, hastening to the things
thou hast promised, thou mayst
make us partakers of heavenly
goods. Through, etc.

THE ELEVENTH SUNDAY AFTEE
PENTECOST

With the Greeks, this Sunday— their eleventh of
Saint Matthew — is called the Parable of the King,
who calls his servants to account.1 In the western
Church, it has gone under the name of Sunday of
the deaf and dumb, ever since the Gospel of the
pharisee and the publican has been assigned to the
tenth. To-day's Mass, as we now have it, still
gives evidence as to what was its ancient arrange-
ment. Our commentary on to-day's liturgy will
show us this very plainly.

In the years when Easter falls nearest to
March 21 the Books of Kings are continued as
lessons of Matins up to, but never beyond, this
Sunday. The sickness of the good king Ezechias,
and the miraculous cure he obtained by his prayers
and tears, are then the subject of the first lessons of
the night-Office.2

MASS

The learned and pious Abbot Eupert, writing on
this Sunday's Mass previous to the change made in
the order of the Gospel lessons, thus explains the
Church's reason for selecting the following Introit :
' The publican in the Gospel accuses himself,

1 St. Matt, xviii. 28-85. 1 4 Kings xx.

Digitized by

ELEVENTH SUNDAY

273

saying : "lam not worthy to lift up mine eyes to
heaven." St. Paul, in the Epistle, does in like
manner, and says : "I am the least of the apostles,
who am not worthy to be called an apostle, because
I persecuted the Church of God." As, then, this
humility, which is set before us that we may
practise it, is the guardian of the union between the
servants of God, because it keeps them from being
puffed up one against the other,1 it is most appro-
priate th&t we should first sing the Introit, which
tells us that God maketh men, in His house, abide
together as though they were all but one soul.'2

INTROIT

Deus in loco sancto suo : God in his sanctuary : God,

Deus, qui inhabitare facit who maketh brethren abide

unanimes in domo : ipse together in the house : he will

dabit virtutem et fortitudi- give might and strength to his

nem plebi suae. people.

P*. Exsurgat Deus, et P*. Let God arise, and his

dissipentur inimici ejus ; et enemies shall be dispersed ;

fugiant, qui oderunt eum, and let those that hate him

a facie ejus. Gloria Patri. flee before his face. Glory,

Deus. etc. God.

The Collect which follows is most touching, when
we see it in the light of the Gospel formerly fixed for
this Sunday. Though that connexion has now been
broken, yet the appropriateness is still very striking ;
for the Epistle, as Abbot Eupert was just telling us,
continues to urge us to humility by proposing to us
the example of St. Paul ; the humility of the repen-
tant publican has been anticipated. Our mother
the Church is all emotion at beholding this publican,
this object of contempt to the Jew, striking his
breast, and scarce able to put his sorrow into words :
she, with motherly tenderness, comes and takes up
his faltering prayer, and gives it her own eloquence.
Nothing could exceed the delicate way in which she

1 1 Cor. iv. 6. 2 Bup., Be Div. Off., xii. 11.

Digitized by

274

TIME AFTER PENTECOST

asks of the Omnipotent that, in His infinite mercy,
He would restore peace to troubled consciences,
by pardoning them their sins, and granting them
what they, poor sinners, are too afraid to presume
to ask for.

COLLECT

Omnipotens sempiterne
Deus, qui abundantia pie-
tatis tuse et merita suppli-
cum excedis et vota : effun-
de super nos misericordiam
tuam ; ut dimittas quae con-
scientia metuit, et adjicias
quod oratio non praesumit.
Per Domlnum.

0 almighty and eternal God,
who, by the abundance of thy
goodness, exceedest both the
merits and the requests of thy
suppliants : pour forth thy
mercy upon us : that thou
mayst pardon what our con-
science fears, and mayst grant
what our prayer presumes not
to ask. Through, etc.

The other Collects, as on page 120.

EPISTLE

Lectio Epistolae beati Pauli
Apostoli ad Corinthios.

1 Caput XV

Fratres, Notum vobis
facio Evangelium, quod
praedicavi vobis, quod et
accepistis, in quo et statis,
per quod et salvamini : qua
ratione praedicaverim vobis,
si tenetis, nisi frustra ere-
didistis. Tradidi enim vo-
bis, in primis quod et ac-
cepi : quoniam Christus
mortuus est pro peccatis
nostris secundum Scri -
pturas : et quia sepultus est,
et quia resurrexit tertia die
secundum Scripturas : et
quia visus est Cephas, et
post hoc undecim. Deinde
visus est plus quam quin-
gentis fratribus simul : ex
quibus multi manent usque

Lesson of the Epistle of St*
Paul the Apostle to the
Corinthians.

1 Chapter XV.

Brethren : I make known
unto you the Gospel which I
preached to you, which also you
have received, and wherein you
stand, by which also you are
saved : if you hold fast after
what manner I preached unto
you, unless you have believed
in vain. For I delivered unto
you first of all, which I also
received : how that Christ died
for our sins according to the
Scriptures : and that he was
buried, and that he rose again
the third day according to the
Scriptures : and that he was
seen by Cephas ; and after that
by the eleven. Then he was
seen by more than five hundred
brethren at once ; of whom

Digitized by

Google

ELEVENTH SUNDAY

275

adhuo, quidam autem dor- many remain until this pre-

mierunt. Deinde visus est sent, and some are fallen

Jacobo, deinde apostolis asleep. After that he was seen

omnibus : novissime autem by James, then by all the

omnium tamquam abortivo apostles; and last of all, he

visus est et mihi. Ego was seen also by me, as by one

enim sum minimus apo- born out of due time. For I

stolorum, qui non sum di- am the least of the apostles,

gnus vocari apostolus, quo- who am not worthy to be called

niam persecutus sum Eccle- an apostle, because I persecuted

siam Dei. Gratia autem the Church of God. But by

Dei sum id quod sum, et the grace of God I am what I

gratia ejus in me vacua non am ; and his grace in me hath

fuit. not been void.

Last Sunday the publican reminded us of the
humility which should exist in the sinner ; to-day
the Doctor of the Gentiles shows us, by his own
example, that this virtue is quite as suitable to a
man who, though now justified, never forgets how,
in the past, he offended his Maker. The sins of the
now just man, even though long since forgiven, are
always before him,1 Having a tendency to be his
own accuser,2 he finds, in the fact that God has
pardoned and forgotten his sins,3 nothing but an
additional motive for his own unceasing remem-
brance of them. Heavenly favours may sometimes
be granted him as a recompense for the sincerity of
his repentance ; the manifestation of the secrets of
eternal Wisdom may be accorded him ;4 he may,
perhaps, be permitted to enter into the powers of
the Lord, and obtain a keen insight into the rights
of infinite justice ;5 yet all these favours do but help
him to see more clearly the enormity of those
voluntary sins of his, which added their own malice
to the original stains he was born with.6 As he
progresses in sanctity, humility becomes to him
something more than a satisfaction paid to justice
and truth, by a mind enlightened from on high : in

1 Ps. 1. 5. 2 prov. xviii. 17. 3 Ezech. xviii. 22.

* Ps. 1. 8. 6 Ps. lxx. 16. 6 Ps. 1. 6, 7.

19—2

Digitized by

Google

276 TIME AFTER PENTECOST

proportion as he lives with God in closer and closer
union, and, by contemplation, goes up higher 1 in
light and love, divine charity, which is ever press-
ing him 2 on every side, turns the very remembrance
of his past sins into what will make that charity
more ardent. That burning charity fathoms the
deep abyss whence grace has drawn him ; and then
she darts upwards from those depths of hell, more
vehement, more imperious, more active, than ever.
Gratitude for the priceless riches he now possesses
by the munificence of his divine Benefactor does
not satisfy that sinner of former days ; the avowal
of his past miseries must and does escape from his
enraptured soul as a hymn to his God.

Like Augustine, who was but imitating Paul,8
'he glorifies the just and the good God by publish-
ing both the good he has received and the evil of
his own acts ; and this in order to win over to the
one sole Object of his praise and his love the minds
and hearts of all who hear him.'4 This illustrious
convert of Monica and Ambrose headed the mag-
nificent book of his ' Confessions ' with these words
of Psalm xlvii., which so admirably express the
object he proposed to himself by thus telling all
about himself : ' Great art Thou, 0 Lord, and
exceedingly to be praised. Great is Thy power,
and of Thy wisdom there is no number.15 ' And
yet,' says the saint, * man wishes to praise Thee —
man, a mere speck of Thy creation, who carries
about him his own mortality, and the testimony of
his sin, and the testimony that thou resistest the
proud ;6 and yet this man wishes to praise Thee —
man, a mere speck of Thy creation. Thou excitest
him to take delight in praising Thee. Eeceive,
then, the homage which is offered Thee by the

1 St. Luke xiv. 10. 2 2 Cor. v. 14.

8 1 Cor. xv. 8-10. 4 St. Aug., Betract., ii. 6.

6 Ps. xlvii. 2 ; oxlvi. 5. 6 St. Jas. iv. 6.

Digitized by

ELEVENTH SUNDAY

277

tongue that was formed for the purpose of praising
Thee. Let my flesh and all my bones, that have
been healed by Thee, cry out : " Who, 0 Lord, is
like unto Thee T 1 Let my soul praise Thee, that
she may love Thee; and, that she may praise
Thee, let her confess Thy mercies. I wish now to
go over in my mind all my long wanderings, and I
will confess the things which fill me with shame,
and will make of them a sacrifice of joy.2 Not that
I love my sins, but it is that I may love Thee, 0 my
God, that I recall them to mind ; it is out of love of
Thy love that I now recur to those bitter things,
that I may taste Thy delights, 0 Sweetness that
never deceives ! Blissful Sweetness, that has no
dangers ! 0 Thou that collectest all my powers,
and recallest them from the painful scattering into
which they had been thrown by my separation from
Thee, 0 Thou one centre of all being ! What am I
to myself, when I have not Thee, but a guide that
leads me to the abyss ? Or what am I, when all is
well with me, but a little one that is sucking in the
milk which Thou providest, or enjoying Thee, the
Food that knows not corruption? And what
manner of man is any man, for he is but a man ?
Let them that are strong and mighty — them that
have not as yet had the happiness of being laid low
and cast down — let them laugh at me! I am a
weak man, and poor, and I give Thee praise. For
that I need neither voice nor words ; the cries of
the thought are what Thou hearest. For when I
am wicked, my being displeased with myself is a
real praise to Thee ; but when I am pious, my not
attributing it to myself is again a real praise to
Thee; for if Thou, 0 Lord, bless the just man,8 it
is because Thou hast first justified 4 him when he
was ungpdly.' 5

1 Ps. xxxiv. 10. 1 Ps. cxv. 17.

8 Ps. v. 13. 4 Rom. iv. 5.

6 St. Aug., Confessions, i. 1, ii. 1, iv. 1, v. 1, x. 2.

Digitized by

278

TIME AFTER PENTECOST

' By the grace of God, I am what I am.' The
just man should make this language of the apostle
be his own, and when this fundamental truth is
thoroughly impressed upon his soul, then may he
fearlessly add with him : ' His grace in me hath not
been void.' For humility is based upon truth, as
we said last Sunday ; and, as it would be contrary
to truth were one to refer to man what man has
from God, so likewise would it be an injury to
truth not to recognize, as the saints did, the works
of grace where God has wrought them. In the
former case justice, in the latter gratitude, would
be offended, as well as truth. Now, humility,
whose direct aim is to avoid these unjust infringe-
ments on the glory due to God, by repressing the
risings of pride, is also the earnest prompter of
gratitude — so truly so, indeed, that a proud man
can never be a grateful one, or, to say it in other
words, the greatest enemy to the generous virtue of
gratitude is pride.

It is quite true that it is good, and prudent, and,
generally speaking, necessary, for souls to dwell on
the consideration of their faults rather than upon
the favours they have received from God, and this
more especially in the first beginning of their con-
version ; still, it is never lawful for any man to
forget that, besides being grieved for his past sins
and being vigilant as to present temptations, he has
also the bounden duty of ceaselessly thanking the
divine Benefactor, who gave him both the grace of
a change of life and the subsequent progress in
virtue.1 When a Christian cannot see a grace or
any good in himself without having immediately to
struggle against self-complacency and a tendency to
prefer himself to others, he must not be troubled,
of course, for the sin of pride is not in, the evil
suggestions which may arise within him, but in the
1 Ps. 1. 16, 17.

Digitized by

ELEVENTH SUNDAY

279

consent which is yielded to such suggestions ; and
yet this weakness which accompanies the thought
of God's graces is not without its dangers in the
spiritual life ; and the Christian who is resolved on
making any advance in perfection must gently
endeavour to get altogether rid of such weakness.
Aided by grace, he will gradually find the eye of his
soul growing stronger by the infirmity of nature
being cured, and by the removal of the involuntary
remnants of sin, which, as so many vicious
humours, falsify the beautiful light of God's gifts,
or even sometimes distort it altogether by an
unhappy refraction. * If thine eye be single,' says
our Lord, * thy whole body will be lightsome,
having no part of darkness ; the whole shall be
lightsome ';1 the light shall enlighten thee com-
pletely and surely, because it will come to thee
without obstacle and without deviation.

It is holy simplicity, daughter and inseparable
companion of humility, that will show us how,
when a soul is what she should be, these two
things coexist, and mutually tell on each other,
viz., the close, deliberate consideration of the
favours she has received from heaven, and the
clear consciousness of her own miseries. This
admirable simplicity will lead us to the school of
the Scriptures and of the saints, there to teach us
that the soul's being praised in the Lord,2 and our
glorying in the Lord,3 is really a giving praise and
glory to God Himself. When our Lady declared,
in her canticle, that all generations would call her
blessed, the divine enthusiasm which was inspiring
her was quite as fully the ecstasy of her humility
as of her love.4 The lives of God's best servants
are, at every turn, showing us these sublime trans-
ports, wherein they make the Magnificat of their

1 St. Luke. xi. 34 36. 2 Ps. xxxii. 8.

8 1 Cop. i. 31. 4 St. Luke. i. 48.

Digitized by

280

TIME AFTER PENTECOST

Queen become their own hymn of praise to God,
magnifying Him for all the great things which He,
the mighty One, has vouchsafed to do through
their instrumentality.1 When St. Paul, after
having expressed the low estimation he had of
himself compared with the other apostles, adds
that grace had not been a failure in him, and that
he had even laboured more abundantly than all
of them,2 we are not to suppose that he has
changed his tone, or that the holy Spirit, who
guides him, now wishes to recall his previous
words. No ; it is one and the same conviction, one
and the same desire, which inspires these words,
apparently so different and so contrary ; the con-
viction and the desire that God must not, and shall
not, be disappointed in His gifts, either by the
self-appropriation of pride, or by the silence of
ingratitude.

We have purposely limited our reflexions to the
truths suggested by the concluding lines of our
Epistle, because they complete what we had to
say on humility, that indispensable virtue, on
which depends, not only all progress, but even
all security, in the Christian life. What St. Paul
here says regarding the Resurrection of our Lord,
which is the basis of the apostolic preaching and
of the faith of mankind,8 is a subject of quite
equal importance ; but this grand doctrine has
been treated of during the Easter octave, with all
the fullness it deserved ; and even were we not
compelled from want of space, we could not do
better than refer our readers to the paschal
volume.4

The Gradual, according to some of our most
esteemed liturgists, expresses the thanksgiving of

i St. Luke. i. 49. 8 1 Cor. xv. 10.

8 Ibid. 14. 4 ' Paschal Time,' vol. i.

Digitized by

ELEVENTH SUNDAY

281

the humble, who are healed by God, according to
the hope they had put in Him.1

GRADUAL

In Deo speravit cor
meum, et adjutus sum: et
refloruit caro mea : et ex
voluntate mea confitebor
iUi.

V. Ad te, Domine, cla-
mavi : Deusmeus, nesileas:
ne discedas a me.

Alleluia, alleluia.

V. Exsultate Deo, adju-
tori noetro: jubilate Deo
Jacob, Bumite psalmum ju-
cundum cum cithara. Alle-
luia.

My heart trusted in God,
and I was relieved ; and my
body hath recovered its
strength: and I will praise
him, with my whole heart.

V. To thee, O Lord, have I
cried out : be not silent, O my
God : nor depart from me.

Alleluia, alleluia.

F. Exult in God, our helper :
joyfully sing to the God of
Jacob : sing a hymn of joy
upon the harp. Alleluia.

GOSPEL

Sequentia sancti Evangelii
secundum Mar cum.

Caput VIL
In illo tempore : Exieng
Jesus de finibus Tyri, venit
per Sidonem ad mare Gali-
lseae inter medios fines De-
capoleos. Et adduount ei
surdum et mutum, et depre-
cabantur eum, ut imponat
illi manum. Et apprehen-
dens eum de turba seorsum,
misit digitos suos in auri-
culas ejus : et exspuens, te-
tigit linguam ejus : et sus-
picions in coelum, ingemuit,
et ait illi : Ephpheta, quod
est, adaperire. Et statim
apertse sunt aures ejus, et
solutum est vinculum lin-
guae ejus, et loquebatur
recte. Et prsecepit illis, ne
cui dicerent. Quanto autem

Sequel of the holy Gospel
according to Mark.

jOhapter VIL
At that time: Jesus going
out of the coasts of Tyre, came
T>y Sidon to the sea of Galilee
through the midst of the
coasts of Decapolis. And they
bring to him one deaf and
dumb : and they besought him
that he would lay his hand
upon him. And taking him
from the multitude apart, he
put his fingers into his ears,
and spitting, he touched his
tongue ; and looking up to
heaven, he groaned and said
to him : Ephpheta, which is,
Be thou opened. And im-
mediately his ears were opened,
and the string of his tongue
was loosed, and he spoke right.
And he charged them that they

1 Rup., ubi twpra; Durand., Bation., vi. 125.

Digitized by

Google

282

TIME AFTER PENTECOST

eis prsecipiebat, tanto ma- should tell no man. But the
gis plus prsedicabant : et more he charged them, so much
eo amplius admirabantur, the more a great deal did they
dicentes : Bene omnia fecit : publish it. And so much the
et surdos fecit audire, et more did they wonder, saying :
mutos loqui. He hath done all things well ;

he hath made both the deaf to
hear and the dumb to speak.

Jesus is no longer in Judea ; the names of the
places mentioned in the beginning of to-day's
Gospel tell us that the Gentile world has become the
scene of the divine operations for man's salvation.
What manner of man, then, is this who is led to
the Saviour, and the sight of whose miseries makes
the Incarnate Word heave a sigh ? And what is
the meaning of the extraordinary circumstances
which produce the cure? A single word of Jesus
could have done it all, and His power would have
shone forth all the more brightly. But the miracle
which is here related contains a great mystery ;
and the Man-God; who aims mainly at giving us
a lesson by this His mercy, makes the exercise of
His power subordinate to the teaching which He
desires to convey to us.

The holy fathers tell us that this man represents
the entire human race,1 exclusive of the Jewish
people. Abandoned for four thousand years in the
sides, that is, in the countries of the north, where
the prince of this world was ruling as absolute
master,2 it has been experiencing the terrible effects
of the seeming forgetfulness on the part of its
Creator and Father, which was the consequence
of original sin. Satan, whose perfidious craftiness
caused man to be driven out of Paradise, has made
him his own prey, and nothing could exceed the
artifice he has employed for keeping him in his
grasp. Wisely oppressing3 his slave, he adopted

1 Ludolph. Carth., Vita J. Chr.y i. 90. 2 Isa. xiv. 13.
8 Exod. i. 10.

Digitized by

ELEVENTH SUNDAY

283

the plan of making him deaf and dumb, for this
would hold him faster than chains of adamant
could ever do. Dumb, he could not ask God to
deliver him; deaf, he could not hear the divine
voice ; and thus the two ways for obtaining his
liberty were shut against him. The adversary of
God and man, satan, may boast of his tyranny.
The grandest of all God's creations looks like a
failure ; the human race, in all its branches, and in
all nations, seems ruined ; for even that people which
God had chosen for His own, and which was to be
faithful to Him when every other had gone astray,1
has made no other use of its privileges than to
deny its Lord and its King, more cruelly than all
the rest of mankind.

What, then? Is the bride, whom the Son of
God came to seek upon the earth — is the society
of saints, to be limited to those few who declared
themselves His disciples during the years of His
mortal life ? Not so ; the zeal of the newly formed
Church, and the ineffable goodness of God, pro-
duced a far grander result. Driven from Jerusalem,
as her divine Spouse had been, the Church met the
poor captive of satan beyond the boundaries of
Judea ; she would fain bring him into the kingdom
of God: and, through the apostles and their dis-
ciples, she brings him to Jesus, beseeching Him
to lay His divine hand upon him. No human power
could effect his cure. Deafened by the noise of
his passions, it is only in a confused way that he
can hear even the voice of his own conscience ; and,
as to the sounds of tradition, or the speakings of
the prophets, they are to him but as an echo, very
distant and faint. Worst of all, as his hearing,
that most precious of our senses, is gone, so, like-
wise, is gone the power of making good his losses ;
for, as the apostle teaches, the one thing that
1 Deut. xxxii. 9.

Digitized by

284

TIME AFTER PENTECOST

could save him is faith, and faith cometh by
hearing.1

Our Jesus groans when they have brought this
poor creature before Him. He is grieved at seeing
the cruelties the enemy has inflicted on this His
own privileged being, this beautiful work, of which
He Himself served as model and type to the blessed
Trinity, at the beginning of the world.2 Raising
up to heaven those eyes of His sacred Humanity
— those eyes whose language has such resistless
power — He sees the eternal Father acquiescing in
the intentions of His own merciful compassion.3
Then, resuming the exercise of that creative omni-
potence which, in the beginning, had made all
things to be very good,4 and all His works to be
perfect,6 He, as God and as the Word,6 utters the
mighty word of restoration: Ephpheta/ Be thou
opened ! Nothingness, or rather (in this instance)
ruin, which is worse than nothingness, obeys the
well-known voice; the ears of the poor sufferer
are opened, joyfully opened to the teachings, which
his delighted mother the Church pours into them.
She is all the gladder, because it is her prayers
that have won this deliverance ; and he, to whom
faith comes now through hearing, finding that his
tongue can speak, speaks, or rather sings, a canticle
of praise to his God.

And yet, as we were observing, our merciful
Lord, by this cure, aims not so much at showing
the power of His divine word as at giving a glorious
teaching to His followers ; He wishes to reveal to
them, under certain visible symbols, the invisible
realities produced by His grace in the secret of the
sacraments. It is for the sake of such teaching
that the Gospel has mentioned such an apparently
trifling detail as this — that when the deaf and

* Rom. x. 17. 2 Gen. i. 26. 8 St. John. xi. 42.

* Gen. i. 81. 8 Deut. xxxii. 4. 8 St. John. i. 1.

Digitized by

ELEVENTH SUNDAY

285

dumb man was brought before Him, He took him
apart — apart, so to say, from the multitude of the
noisy passions and the vain thoughts 1 which had
made him deaf to heavenly truths. After all,
would there be much good in curing him if the
occasion of his malady were not removed, and he
were to relapse perhaps that same day ? So, then,
having by this separation taken precautions for the
future, Jesus inserts into the man's ears His own
divine fingers which bring the Holy Ghost,2 and
make to penetrate right to the ears of his heart the
restorative power of this Spirit of love. And finally,
more mysteriously, because the truth which was
to be expressed is more profound, He touches with
the saliva of His sacred mouth that tongue which
had become incapable of giving glory and praise ;
and Wisdom (for* it is she that is here mystically
signified) — Wisdoin, 'that cometh forth from the
mouth of the Most High/3 and flows for us from
the Saviour's fountains4 as a life-giving drink6 —
openeth the mouth of the dumb man, just as she
maketh eloquent the tongues of speechless infants.6

Therefore it is that the Church — in order to show
us that the event recorded in to-day's Gospel is
figurative, and regards not merely one individual'
man, but all of us — has prescribed that the cir-
cumstances which accompanied the cure of this
deaf and dumb sufferer shall be expressed in the
ceremonies of holy Baptism. The priest, before
pouring the water of the sacred font on the person
who is presented for Baptism, puts on the catechu-
men's tongue the salt of wisdom, and touches his
ears, saying : Ephpheta ! that is, Be opened ! 7

There is an instruction of another kind included
in our Gospel, and worthy of our notice, as closely

1 V. Bed., vn Afore, ii. 2 Cf . St. Luke. xi. 20 ; St. Matt. xii. 28.
8 Ecclus. xxiv. 5. 4 Isa. xii. 8. 6 Ecclus. xv. 8.
8 Wisd. x. 21. 7 Bit, rom., Ordo baptism.

Digitized by

286

TIME AFTER PENTECOST

bearing on what we have been saying regarding
humility. Our Lord imposed silence on those who
had been witnesses of the miraculous cure, although
He knew that their praiseworthy enthusiasm could
never allow them to obey Him. By this injunction,
He wished to give a lesson to His followers, that if,
at times, it is impossible to keep men from being in
admiration at the works they achieve — if, some-
times, the holy Spirit, in opposition to their wishes,
forces them to undergo public applause for the
greater glory of the God whose instruments they
are — yet must they always do all in their power to
avoid being noticed; they must prefer to be de-
spised,1 or, at least, not talked of ; they must love
to be hidden in the secret of the face of God ; 2 and,
after the most brilliant, just as truly as they would
after the most menial, duties, they must say from
the heartiest conviction : ' We are unprofitable
servants, we have but done what we ought to do.'3
It is again the hymn of the humble, whether
delivered, or healed, or glorified, by God, which is
sung in the Offertory.

Exaltabote, Domine, quo- I will extol thee, O Lord,

niam suscepisti me : neo because thou hast upholden

delectasti inlmicos meos su- me, and hast not gratified the

per me : Domine, clamavi desire of mine enemies against

The assembly of God's servants beseech Him, in
the following Secret, graciously to accept their
gifts ; and, in this holy sacrifice, to turn them into
the homage of their delighted service, and the
support of their weakness.

Kespice, Domine, queesu- Look down, 0 Lord, we be-
mus, nostram propitius ser- seech thee, on our homage'

1 Ps. lxxxiii. 11. a Ps. xxx. 21. 3 St. Luke xvii. 10.

OFFERTORY

ad te, et sanasti me.

me. Lord, I cried out to thee,
and thou healedst me.

SECRET

Digitized by

Google

ELEVENTH SUNDAY

287

vitutem : ut quod offerimus, that the gifts we offer thee may

sit tibi munus acceptum, et be acceptable to thee, and a

sit nostra fragilitatis subsi- help to our weakness. Through,

dium. Per Dominum. etc.

The other Secrets, as on page 130.

No more appropriate anthem than the following
could have been selected as the Communion for
the season which finds men busy in harvesting the
fruits of the earth. We should make it our first
thought to give to God, through His Church and
the poor, the first fruits of these blessings which
He has bestowed upon us. But, in order becom-
ingly to honour the Lord in this, we must take care
not to boast, as the pharisee did, of fulfilling a
duty so imperative, and yet so very profitable to
ourselves who obey it.

Honora Dominum de tua 'Honour the Lord out of thy

substantia, et de primitiis substance, and with the first

frugum tuarum : et imple- fruits of thy crops ; and thy

buntur horrea tua saturita- barns shall be filled abundantly,

te, et vino torcularia redun- and thy wine - presses shall

dabunt. overflow.

The heavenly remedy of these sacred mysteries
acts upon our body and soul : it is for the salva-
tion of both, and, therefore, we should love these
mysteries as our best glory* on earth. In the Post-
communion, the Church prays that her children
may be blessed with the whole fullness of these
blessings.

Sentiamus, quaesumus May we experience, by the

Domine, tui perceptione sa- participation of these thy

cramenti, subsidium men- mysteries, we beseech thee, 0

tis et corporis : ut in utro- Lord, help in body and mind :

que salvati, ccelestis remedii that, in the salvation of both,

plenitudine gloriemur. Per we may enjoy the full effect

The other Postcommunion, as on page 131.

COMMUNION

POSTCOMMUNION

Dominum.

of this heavenly remedy.
Through, etc.

288

TIME AFTER PENTECOST

VESPEBS m

The psalms, capitulum, hymn and versicle, as
above, pages 71-81.

ANTIPHON OP THE MAGNIFICAT

Bene omnia fecit, et sur- He hath done all things well :
dos feeit audire, et mutos he hath made both the deaf to
loqui. hear, and the dumb to speak.

ORBMUS LET US PRAY

Omnipotens sempiterne 0 almighty and eternal God,
Deus, qui abundantia pie- who, by the abundance of thy
tatis tuae et merit a suppli- goodness, exceedest both the
cum excedis et vota : effun- merits and the requests of thy
de super nos misericordiam suppliants : pour forth thy
tuam, ut dimittas quae con- mercy upon us : that thou
scientia metuit, et adjicias mayst pardon what our con-
quod oratio non praesumit. science fears, and mayst grant
Per Dominum. what our prayer presumes not

to ask. Through, etc.

THE TWELFTH SUNDAY AFTEE
PENTECOST

MASS

On this Sunday, which is their twelfth of Saint
Matthew, the Greeks read in the Mass the episode
of the young rich man who questions Jesus, given
in the nineteenth chapter of the Saint's Gospel.
In the west, it is the Gospel of the Good Samaritan
which gives its name to this twelfth Sunday after
Pentecost.

The Introit begins with that beautiful verse of
Psalm lxix. : ' Come to mine assistance, O God !
O Lord, make haste to help me /' Cassian, in his
tenth Conference, has admirably drawn out the
beauty of these words, and shows how they are
appropriate for every circumstance of life, and how
fully they respond to every sentiment of the Chris-

Digitized by

TWELFTH SUNDAY

289

tian soul.1 Durandus applies this Introit to Job,
because the lessons for the Divine Office, which
are taken from that Book of Scripture, sometimes,
though not often, coincide with this Sunday.2
Rupert looks on this Introit as the fitting prayer
of the deaf and dumb man, whose cure was the
subject of our reflexions this day last week. He
says : ' The human race, in the person of our first
parents, had become deaf to the commandments of
God, and dumb in His praise; the first use he
makes of his untied tongue, is to call upon the God
who has healed him.'3 The same words are the
Church's first address, each morning, to her Creator,
and her opening of each of the canonical hours,
both day and night.

INTROIT

Deus,inadjutorinmmeam Incline unto mine aid, 0
intende : Domine, ad adju- God ! O Lord, make haste to
vandum me festina : con- help me ! Let mine enemies
fundantur, et revereantur be confounded and ashamed
inimici mei, qui quaerunt that seek my soul,
animam me am.

P*. Avertanturretrorsum, Ps. Let them be turned
et erubescant, qui cogitant backward, and blush for shame,
mihi mala. Gloria Patri. that desire evils to me. Glory,
Deus. etc. Incline.

It frequently happens (and we have already ex-
plained the reason), that the Collect of the Masses
for the Time after Pentecost contains an allusion to
the Gospel of the foregoing Sunday. The one for
to-day evidently does so. Eight days back, we
were taught how man, who had rendered himself
incapable of serving his Creator, finds by divine
mercy, that his supernatural faculties are restored
to him ; and then, he gives forth the voice of
praise, and that, too, rightly (loquebatur recte).

1 Cass., Collate x. 10. 2 Dub., Bat, vi. 126.

* Rup., De aw. off., xii. 12.

Digitized by

290

TIME AtfTEft PENTECOST

The Church, taking up the idea here suggested,
prays thus :

COLLECT

OmDipotens et misericors
Deus, de cujus munere ve-
nit, ut tibi a fidelibus tuis
digne, et laudabiliter servia-
tur: tribue, quaesumus, no-
bis ; ut ad promissiones
tuas sine offensione curra-
mus. Per Dominum.

O almighty and merciful
God, from whose gift it cometh,
that thy faithful worthily and
laudably serve thee : grant us,
we beseech thee, that we may
run on, without stumbling, to
the things thou hast promised
us. Through, etc.

The other Collects, as on page 120.

Lectio Epistolse beati Pauli
Apostoli ad Corinthios.

2 Caput III.

Fratres, Fiduciam talem
habemus per Christum ad
Deum : non quod sufficien-
tes simus cogitare aliquid a
nobis, quasi ex nobis : sed
sufficientia nostra ex Deo
est : qui et idoneos nos fecit
ministros novi testamenti,
non littera, sed spiritu : lit-
ter a enim occidit, spiritus
autem vivificat. Quod si
ministratio mortis litteris
deformata in lapidibus, fuit
in gloria, it a ut non possent
intendere filii Israel in fa-
ciem Moysi, propter glori-
am vultus ejus, quse eva-
cuatur : quomodo non ma-
gis ministratio spiritus erit
in gloria ? Nam si minis-
tratio damnationis gloria
est: multo magis abundat
ministerium justitiae in
gloria.

Lesson of the Epistle of St.
Paul the Apostle to the
Corinthians.

2 Chapter III.

Brethren : We have con-
fidence through Christ to-
wards God : not that we are
sufficient to think anything of
ourselves as of ourselves : but
our sufficiency is from God.
Who also hath made us fit
ministers of the new Testament,
not in the letter but in the
spirit. For the letter killeth;
but the spirit quicken eth.
Now if the ministration of
death, engraven with letters
upon stones, was glorious, so
that the children of Israel
could not steadfastly behold the
face of Moses, for the glory
of his countenance, which is
made void : how shall not the
ministration of the spirit be
rather in glory? For if the
ministration of condemnation
be glory, much more the mini-
stration of justice aboundeth
in glory.

Digitized by

TWELFTH SUNDAY

291

The glorious promises mentioned in the con-
cluding words of our Collect are described to us in
the Epistle, which seems, at first sight, to be
entirely in praise of the apostolic ministry ; but
the glory of the apostles is the glory of Him whom
they announce ; and this one glory, which is His,
Christ, the Head, communicates to all His members,
making it also their one glory. This divine glory
flows, together with the divine life, from that
sacred Head ; and they both flow copiously through
all the channels of holy Church.1 Tf they do not
come to all Christians in the same proportions,
such difference in no wise denotes that the glory
and the life themselves are of a different kind for
some from what they are for others. Each
member of Christ's mystical Body is called upon to
form his own degree of capacity for glory ; not, of
course, as the apostle says, that we are, of ourselves,
sufficient even to think anything as of ourselves —
but, what diversity there is in the way in which
men turn to profit the divine capital allotted to
each by grace !

Oh ! if we did but know the gift of God ! 2 if we
did but understand the supereminent dignity
reserved, under the law of love, to every man of
good will ! 3 Then, perhaps, our cowardice and
sluggishness would, at last, go ; then, perhaps, our
souls would get fired with the noble ambition
which turns men into saints. At all events, we
should then come to realize that Christian humility,
of which we were speaking on the last two Sundays,
is not the vulgar grovelling of a low-minded man,
but the glorious entrance upon the way which
leads, by divine union, to the only true greatness.
Are not those men inconsistent and senseless who,
longing by the very law of their nature for glory,

1 Eph. iv. 15, 16. 2 St. John iv. 10.

8 St. Luke ii. 14.

20—2

Digitized by

292

TIME AFTER PENTECOST

go seeking it in the phantoms of pride, and allow
themselves to be diverted, by the baubles of vanity,
from the pursuit of those real honours which
eternal Wisdom 1 had destined for them ! And
those grand honours were to have been heaped
upon them, not only in their future heaven, but
even here in their earthly habitation ; and God and
His saints were to have been admiring and ap-
plauding spectators !

In the name, then, of our dearest and truest
interests, let us give ear to our apostle, and share
his heavenly enthusiasm. We shall understand
his exquisite teaching all the better, if we read the
sequel to the few lines assigned for to-day's Epistle.
It is but fully carrying out the wishes of the
Church, when her children, after or before assisting
at her liturgical services, take the sacred Scriptures,
and read for themselves the continuation of
passages, which are necessarily abridged during the
public celebrations. It were well, if they did this
all through the year. What a fund of instruction
they would thus acquire ! To-day, however, there
is an additional motive for the suggestion, inasmuch
as this second Epistle to the Corinthians is brought
before us for the first and only time during this
season of the liturgy.

But let us examine what is this glory of the new
Testament, which so fills the apostle with ecstasy,
and, in his mind, almost entirely eclipses the
splendour of the old. Splendour there undoubtedly
was in the Sinai covenant. Never had there been
such a manifestation of God's majesty, and omni-
potence, and holiness, as on that day, when,
gathering together, at the foot of the mount, the
descendants of the twelve sons of Jacob, He
mercifully renewed, with this immense family, the
covenant formerly made with their fathers, 2 and
1 Ecolus. vi. 29-82. * Gen. xv. 18.

Digitized by

TWELFTH SUNDAY

293

gave them His Law in the extraordinarily solemn
manner described in the Book of Exodus. And yet,
that Law, engraven as it was on stone by God's
own hand, was not, for all that, in the hearts of
the receivers ; neither did its holiness prevent,
though it condemned, sin — sin which reigns in
man's heart.1 Moses, who carried the divine
writing, came down from the mount, having the
rays of God's glory glittering on his face ; 2 but
this glory was not to be shared in by the people of
whom he was the head ; it was for himself alone,
as was likewise the privilege he had enjoyed of
speaking with God face to face ; 3 it ceased with
him, thus signifying, by its short duration, the
character of that ministration, which was to cease
on the coming of the Messiah, just as the night's
borrowed light vanishes when the day appears.
And, as it were, the better to show that the time
was not as yet come, when God would manifest
His glory — the children of Israel were not able to
gaze steadfastly on the face of Moses ; so that,
when he had to speak to the people, he had need
to put on a veil. Though a mere borrowed light,
the brightness of Moses' face represented the glory
of the future Covenant, whose splendour was to
shine, not, of course, externally, but in the hearts
of us all, by giving us ' the light of the knowledge
of the glory of God, in the face of Christ Jesus.' 4
Light, living and life-giving, which is none other
than the divine Word, 6 the Wisdom of the Father, 6
and which the energy of the sacraments, seconded
by contemplation and love, makes to pass from the
Humanity of our divine Head to the very recesses
of our souls.

We shall find our Sunday giving us a second

1 Rom. vii. 12, 13. 2 Exod. xxxiv. 29-35.

3 Ibid, xxxiii. 11. 4 2 Cor. iv. 6.

5 St. John i. 4-9. 6 Wisd. vii. 25, 26.

Digitized by

294 TIME AFTER PENTECOST

reminder of Moses; but the true and enduring
greatness of the Hebrew leader lies in what we have
been stating. In the same way that Abraham was
grander by the spiritual progeny which was the
issue of his faith, than he was by the posterity that
was his in the flesh — so the glory of Moses con-
sisted not so much in his having been at the head
of the ancient Israelites for forty long years, as in
his having represented, in his own person, both the
office of the Messiah King, and the prerogatives of
the new people. The Gentile is set free from the
law of fear and sin1 by the law of grace, which not
only declares justice, but gives it; the Gentile,
having been made a son of God,2 communes with
Him in that liberty which comes of the Spirit of
love.3 But, this privileged Gentile has no type
which so perfectly represents him, in the first Cove-
nant, as this the very lawgiver of Israel, this Moses
who finds such favour with the Most High as to be
admitted to behold His glory* and converse with
Him with all the intimacy of friend to friend.6
Whereas God showed Himself to this His servant
— as far, that is, as mortal man is capable of such
sight6 — and as He was seen by him without the
intermediation of figures or images,7 so, when he
approached thus to God, Moses took from his face
the veil he wore at other times. The Jew persists,
even to this very day, in keeping this veil between
himself and Christ. 8 The Christian, on the con-
trary, with the holy daring of which the apostle
speaks,9 removes all intermediaries between God
and himself, and draws aside the veil of all figures.
* Beholding the glory of the Lord with face un-
covered, we are transformed into the same image

1 Kom. viii. 2. 2 Ibid. 15. 8 2 Cor. Ui. 17.

4 Exod. xxxiii. 17-19. 6 Ibid. 11. 6 Ibid. 20.

' Num. xii. 8. 8 2 Cor. iii. 14. 9 Ibid. 12.

Digitized by

TWELFTH SUNDAY

295

from glory to glory, as by the Spirit of the Lord,' 1
for we become other christs, and are made like to
God the Father, as is His Son Christ Jesus.

Thus is fulfilled the will of the almighty Father
for the sanctification of the elect. God sees Him-
self reflected in these predestinated, who are be-
come, in the beautiful light divine, conformable to
the image of His Son.2 He could say of each one
of them what He spoke at the Jordan and on
Thabor : ' This is my beloved son, in whom I am
well pleased.' 3 He makes them His true temple,4
verifying the word He spoke of old : 'I will set my
tabernacle in the midst of you : I will walk among
you, and will be your God ;6 I will bring thy seed
from the east, and gather thee from the west ; I
will say to the north : " Give up !" and to the
south : " Keep not back !" Bring my sons from
afar, and my daughters from the ends of the
earth !' 6

Such are the promises, for whose realization we
should, as the apostle says, be all earnestness in
working out our sanctification, by cleansing our-
selves from all defilement of the flesh and of the
spirit, in the fear of God,7 and in His love. Such
is that glory of the new Testament, that glory of the
Church and of every Christian soul, which so im-
mensely surpasses the glory of the old, and the
brightness which lit up the face of Moses. As to
our carrying this treasure in frail vessels, we must
not, on that account, lose heart, but rather rejoice
in this weakness, which makes God's power all the
more evident ; we must take our miseries, and even
death itself, and turn them into profit, by giving
the stronger manifestation of our Lord Jesus' life
in this our mortal flesh. What matters it to our

1 2 Cor. Hi. 18. 2 Bom. viii. 29. 3 St. Matt. iii. 17, xvii. 5.
* 2 Cor. vi. 16. 6 Lev. xxvi. 12. * Isa. xliii. 5-7.
7 2. Cor. vii. 1.

Digitized by

296

TIME AFTER PENTECOST

faith and our hope, if our outward man is gradually
falling to decay, when the inner is being renewed
day by day ? The light and transitory suffering of
the present is producing within us an eternal weight
of glory. Let us, then, fix our gaze, not on what
is seen, but on what is unseen ; the visible passes,
the invisible is eternal.1

The human race, delivered from its long ages of
dumbness, and blessed at the same time with God's
gifts, sings, in the Gradual, the hymn of its warmest
gratitude.

GRADUAL

Benedicam Dominum in
omni tempore : semper laus
ejus in ore meo.

V, In Domino laudabitnr
anima mea : audiant man-
sueti, et laetentur.

Alleluia, alleluia.

F. Domine Deus salutis
meae, in die clamavi et
nocte coram te. Alleluia.

I will bless the Lord at all
times : his praise shall be
always in my mouth.

V. In the Lord shall my
soul be praised : let the meek
hear and rejoice.

Alleluia, alleluia.

V. 0 Lord, the God of my
salvation, I have cried, in the
day and in the night, before
thee. Alleluia.

GOSPEL

Sequentia sancti Evangelii Sequel of the holy Gospel
secundum Lucam. according to Luke.

Caput X.

In illo tempore : Dixit
Jesus discipulis suis : Beati
oculi, qui vident quae vos
videtis. Dico enim vobis,
quod multi prophet©, et
reges voluerunt videre quae
vos videtis, et non vide-
runt : et audire quae audi-
tis, et non audierunt. Et
ecce quidam legisperitus
surrexit tentans ilium, et

Chapter X.

At that time : Jesus said to
his disciples : Blessed are the
eyes that see the things which
you see. For I say to you, that
many prophets and kings have
desired to see the things that
you see, and have not seen
them : and to hear the things
that you hear, and have not
heard them. And behold, a
certain lawyer stood up, tempt-

1 2 Cor. iv. 7-18, etc.

Digitized by

Google

TWELFTH SUNDAY

297

dicens : Magister, quid fa-
oiendo vitam aeternam pos-
sidebo? At ille dixit ad
eum: In lege quid scri-
ptum est ? quomodo legis ?
Ille respondens dixit : Di-
liges Dominum Deum tuum
ex toto corde tuo, et ex
tota anima tua, et ex omni-
bus viribus tuis, et ex omni
mente tua : et proximum
tuum Bicut teipsum. Dixit-
que illi : Eecte respondi-
sti : hoc fac, et vives. Ille
autem volens justificare
seipsum, dixit ad Jesum:
Et quis est meus proximus ?
Suscipiens autem J esus,
dixit: Homo quidam des-
cendebat ab Jerusalem in
Jericho, et incidit in la-
trones. qui etiam despolia-
verunt eum : et plagis im-
positis abierunt, seraivivo
relicto. Accidit autem ut
sacerdos quidam descen-
deret eadem via : et viso
illo, prseterivit. Similiter et
Levita, cum esset secus lo-
cum, et videret eum, per-
transiit. Samaritanus au -
tern quidam iter faciens,
venit secus eum : et videns
eum, misericordia motus
est. Et appropians, alligavit
vulnera ejus, infundens
oleum, et vinum : et im-
ponens ilium in jumentum
suum, duxit in stabulum,
et curam ejus egit. Et al-
tera die protulit duos de-
narios, et dedit stabulario,
et ait : Curam illius habe :
et quodcumque superero-
gaveris, ego cum rediero,
reddam tibi. Quis horum
trium videtur tibi proxi-

ing him, and saying: Master,
what must I do to possess
eternal life? But he said to
him : What is written in the
law? how readest thou? He
answering said : Thou shalt
love the Lord thy God with
thy whole heart, and with thy
whole soul, and with all thy
strength, and with all thy
mind : and thy neighbour as
thyself. And he said to him :
Thou hast answered right : this
do and thou shalt live. But
he willing to justify himself,
said to Jesus : And who is my
neighbour ? And Jesus answer-
ing said : A certain man went
down from Jerusalem to
Jericho, and fell among robbers,
who also stripped him, and
having wounded him, went
away, leaving him half dead.
And it chanced that a certain
priest went down the same
way: and seeing him, passed
by. In like manner also a
levite, when he was near the
place, and saw him, passed by.
But a certain Samaritan, being
on his journey, came near him ;
and seeing him, was moved
with compassion. And going
up to him, bound up his wounds,
pouring in oil and wine ; and
setting him upon his own beast,
brought him to an inn, and
took care of him. And the
next day, he took out two
pence, and gave to the host,
and said : Take care of him ;
and whatsoever thou shalt
spend over and above, I at my
return will repay thee. Which
of these three in thy opinion was
neighbour to him that fell
among the robbers? But he

Digitized by

298

TIME AFTER PENTECOST

mus fuisse illi, qui incidit said : He that showed mercy to

in latrones? At ille dixit: him. And Jesus said to him:

Qui fecit misericordiam in Go, and do thou in like manner,
ilium. Et ait illi Jesus :
Vade, et tu fac similiter.

The doctor and apostle of the Gentiles was
speaking to us, in the Epistle, of the glory of the
new Testament : Jesus, the Man-God, of whom
Paul was but the servant, reveals to us, in the
Gospel, the perfection of that Law, which He came
to give to the world. And as though He would, in
a certain way, unite His own divine teachings with
those of His apostle, and justify that apostle's
enthusiasm, it is from the very depth of His own
most holy soul, and in the Holy Ghost,1 that,
having thanked His eternal Father for these great
things, He cries out, turning to His disciples :
Blessed are the eyes that see the things which ye see !

The same idea was expressed by the prince of
the apostolic college, alluding to the unspeakable
and glorious joy,2 which resulted from the new
Alliance, wherein figures were to be replaced by
realities. In his first Epistle to the elect of the
holy Spirit,3 Peter speaks, in the same strain as
his divine Master4 had done, of the unfulfilled
aspirations of the saints of the old Testament, —
those admirable men, whom St. Paul describes6 as
being so grand in faith, as to be both heroic in
combat and sublime in virtue. St. Peter then ex-
presses, in inspired language, how the elect of the
Church of expectation were continually looking
forward to the grace of the time that was to come ;
how they were ever counting the years which were
to intervene ; how they were carefully searching
(scrutinizing, as our Vulgate words it) the long
ages, to find out when that happy time would be

i St. Luke x. 21-23. 3 1 St. Pet. i. 8. 3 md. 1, 2.
4 St. Amb., in Luc, x. 5 Heb. xi.

Digitized by

TWELFTH SUNDAY

299

realized ; although they were well aware, that the
longed-for sight of the mysteries of salvation was
never to be theirs, and that their mission was
limited to prophesying those grandeurs to future
generations.1

But, who are those kings spoken of in our Gospel,
as uniting with the prophets in the desire to see the
things we see ? To say nothing of those holy ones
who thought less of the throne they sat on, than of
the divine Object of the world's expectation, — may
we not say, with the holy fathers,2 that those well
deserved to be called kings, whom St. Paul describes
as, by their faith, conquering kingdoms, vanquish-
ing armies, stopping the mouths of lions, masters
of the very elements, yea, what is more, masters of
themselves ? Heedless of the mockeries, as well as
of the persecutions, of the world that was not worthy
to possess such men, these champions of the faith
were seen wandering in the deserts, sheltering in
dens and caves, and yet happy in the love of One
whom they knew they were not to see until long
ages after their death.3

Do we, then, who are their descendants, — we for
whom they were obliged to wait, in order to enjoy a
share of those blessings which their sighs and vehe-
ment desires did so much to hasten, — appreciate
the immense favour bestowed on us by our Lord ?
Our virtue scarcely bears comparison with that of
the fathers of our faith ; and nevertheless, by the
descent of the holy Spirit of love, we have been
more enlightened than ever were the prophets, for,
by that holy Spirit, we have been put in possession
of the mysteries which they only foretold. How is
it, then, that we are so sadly slow to feel the obli-
gation we are under of responding, by holiness of

1 1 St. Pet. i. 10-12.

2 V. Bed a, vn Luc, iii- Homily for the day.

3 Heb. xi. 33-39.

Digitized by

800

TIME AFTBB PENTECOST

life,1 and by an ardent and generous love, to the
liberality of that God, who has gratuitously called
us from darkness to His admirable light ? 2 Having
so great a cloud of witnesses over our heads, let us
lay aside the burden of sin which impedes us, and
run, by patience, in the fight proposed to us. Let
us fix our eyes on Jesus, the author and finisher of
faith, who, having joy set before Him, preferred to
endure the cross, despising the shame, and now
sitteth on the right hand of the throne of God.3 We
know Him with greater certainty than we do the
events which are happening under our eyes, for He
Himself, by His holy Spirit, is ever within us,
incorporating His mysteries into us.

The illumination of holy Baptism has produced
within our souls that revelation of Christ Jesus
which constitutes the basis of the Christian life,
and on which the Man-God congratulated His
disciples. It was of that revelation or knowledge
that He spoke, rather than of the exterior sight of
His human Nature, a sight which was common not
only to His devoted followers, but to every enemy
that chose to stare at Him. The apostle of the
Gentiles makes this very clear, when, after the
change produced in the disciples by the Holy
Ghost's coming upon them, he thus spoke : * If we
once knew Christ according to the flesh, now we
know Him so no longer.' 4 It is literally in us, and
no longer in the cities of Judea, that the kingdom
of God is to be found.6 It is faith that shows us
the Christ, who is dwelling in our hearts, that He
may establish us in charity, and grow in us, by
transforming us into Himself, and fill us with all
the fullness of God.6 It is by fixing his eye on the
divine image which silently lights up the soul that
has been purified by Baptism that, as we were just

1 1 St. Pet. i. 13-16. 2 Ibid. ii. 9. 3 Heb. xii. 1, 2.
4 2 Cor. v. 16. » St. Luke xvii. 21. « Eph. iii. 16-19.

Digitized by

TWELFTH SUNDAY

301

now saying, the inner man is renewed from day to
day, by incessant contemplation, and growing love,
and persevering and, at last, perfect imitation, of
his Creator and Saviour.1

How important it is, then, to let the supernatural
light have such free scope and expansion within us,
that not one of our acts or thoughts, not even the
-deepest recess of our hearts, may escape its sover-
eign influence and guidance ! It is on this point,
that the Holy Ghost works prodigies in faithful
souls : the unrestrained development of His highest
gifts, understanding and wisdom, gives such a pre-
dominance to the divine light, that the brightness
of the sun's rays pales before it. Breathing, in His
omnipotent freedom, when and as He willeth, this
holy Spirit does not always wait for the regular
development of those gifts which He bestows upon
all: the soul, drawn up to heights unreached by
the ordinary paths of the Christian life, finds her-
self plunged in the deepest abyss of Wisdom ;2
there she delightedly imbibes the rays which come
to her from the eternal summits, and, in their
tranquil and radiant simplicity which holds all in
itself, she feels that she has the secret of all things.
There are moments, when, raised up still higher, —
above the region of the senses and the domain of
human reasoning, or, as St. Denis the Areopagite
words it, above all the intelligible? — she is permitted
to rest her wings on the summit, where dwells the
uncreated light in its essence, and whence it streams
down even to the furthest limits of creation, lending
something of its divine splendour to every creature.
Then it is, that mercifully acting on the soul, which
cannot yet bear the direct infinite glory, the blessed
Trinity shrouds her in that mysterious darkness,
of which the saints speak as belonging to these

1 Col. iii. 10. 2 St. Denis Abeop., De dm. nom.} vii. 3.
8 De myst. theol., i. 1.

Digitized by

802

TIME AFTER PENTECOST

highest degrees of mystical ascension. The dark-
ness, beyond which is the very God of Majesty,1 is
an obscurity which penetrates the soul with higher
bliss than does light itself; it is a sacred night,
whose silence is more eloquent than any sound that
this earth could hear ; it is a holy of holies, where
adoration absorbs the soul ; vision is not there, still
less is science ; and yet, it is in this sanctuary,
that understanding and love, acting together in
ineffable unison, take hold of the sublimest mys-
teries of theology.

It is quite true that such favours as these are
imparted to but few; and no man can lay the
slightest claim to them, be his virtue ever so great,
or his fidelity ever so tried. Neither does perfection
depend upon them. Faith, which guides the just
man, is enough to make him estimate the life of the
senses for what it really is, — miserable and grovelling.
With the aid of ordinary grace, he easily lives in
that intimate retirement of the soul, wherein he
knows that the holy Trinity resides ; he knows it,
because he has it from the teaching of the Scrip-
ture.2 His heart is a kind of heaven, where his life
is hidden in God, together with that Jesus upon
whom are fixed all his thoughts :3 there he gives to
his beloved Lord the only proof of love which is to
be trusted, the only one that this Lord asks at our
hands, — the keeping of the commandments.4 In
spite of the ardent longings of his hope, he waits
patiently and calmly for that final revelation of
Christ, which, on the last day, will give him to appear
together with Him in glory :6 for, as without seeing
Him he believes in Him, so without seeing Him he
knows that he loves Him.6 The ever-advancing
growth in virtue, which men observe in such a man,
is a more unmistakable proof of the power of faith,

1 Ps. xvii. 12. 2 St. John xiv. 23. 3 Col. iii. 3.
* St. John. xiv. 21. « CoL iii. 4. * 1 St. Pet. i. 8.

Digitized by

TWELFTH SUNDAY

303

than can be those extraordinary manifestations of
which we were just speaking, and in which the soul
is so irresistibly subdued, that she has scarcely the
power to refuse her love.

Hence, it is not without a reason and a con-
nexion that the Gospel chosen for to-day passes at
once, after the opening verses which we have been
commenting, to the new promulgation of the great
commandment, which includes the whole Law and
the Prophets.1 Faith assures man that he may
and must love the Lord his God with his wJwle heart,
and with his whole soul, and his whole strength, and
his whole mind, and his neighbour as himself. In the
homily on the sacred text,2 the Church gives us the
interpretation as far only as the question proposed
by the Jewish lawyer : by this she insinuates that
the latter portion of the Gospel, though by far the
longer, is but the practical conclusion of the former,
according to the saying of the apostle, that faith
worketh by charity.3 The parable of the good
Samaritan, though containing materials for the
sublimest symbolic teaching, is spoken here in its
literal sense by our Lord, for the one purpose of
removing the restrictions put by the Jews on the
great precept of love.

If all perfection be included in love, — if, without
love, no virtue produces fruit for heaven, — it is im-
portant for us to remember, that love is not of the
right kind unless it include our neighbour; and it is
only after stating this particular, that St. Paul
affirms that love fulfilleth the whole law,4 and taht
love is the plenitude of the law.6 Thus we find
that the greater number of the precepts of the
Decalogue concern our duties to our neighbour ;6
and we are told, that the love we have for God is
only then what it ought to be, when we love not

1 St. Matt. xxii. 36-40. 2 The Office of Matins.

3 GaL v. 6. * Rom. xiii. 8. 5 Ibid. 10. 6 Ibid. 9.

Digitized by

304

TIME AFTER PENTECOST

only Him, but also what He loves, that is, when we
love man whom He made to His own likeness.1
Hence, the apostle St. Paul does not explicitly dis-
tinguish, as the Gospel does, between the two
precepts of love. He says : ' All the law is fulfilled
in one sentence : Thou shalt love thy neighbour as
thyself.1 2

Such being the importance of this love, it is
necessary to have a clear understanding as to the
meaning and extent of the word neighbour. In the
mind of the Jews, it comprised only their own race;
and in this they were following the custom of the
pagan nations, to whom every stranger was an
enemy. But, here in our Gospel, we have a repre-
sentative of this Jewish diminished law8 eliciting,
from Him who is the author of the law, an answer
which declares the precept in all its fullness. This
time, He does not make His voice heard amidst
thunder and fire, as on Mount Sinai. He, as Man
living and conversing with men,4 reveals to them,
and in the most intelligible way possible, the whole
import of the eternal commandment which leads to
life.6 In a parable (wherein, as many think, He is
relating a fact which has really happened, and is
known to those to whom He is addressing it), our
Jesus describes how there was a man who went
forth from the holy city, and how he fell in with a
Samaritan, that is, with a stranger the most despised
and the most disliked of all those whom an inhabi-
tant of Jerusalem looked on as his enemies.6 And
yet, the shrewd lawyer who questions Jesus, and,
no doubt, all those who have been listening to the
answer, are obliged to own that the neighbour, for
the poor fellow who had fallen into the hands of
robbers, was not so truly the priest, or the levite
(though both of them were of his own race), as this

1 1 St. John iv. 20. a Gal. v. 14. 3 p8% xi. 2.

4 Baruoh iii. 88. 5 Ibid. iv. 1. • St. John iv. 9.

Digitized by

TWELFTH SUNDAY

305

stranger, this Samaritan, who forgets all national
grudges as soon as he sees a suffering creature, and
cannot look on him in any other light than as a
fellow-man. Our Jesus made Himself thoroughly
understood; and everyone present must have well
learnt the lesson, that the greatest of all laws, the
law of love, admits of no exception, either here or in
heaven.

The Offertory is taken from the Book of Exodus,
where Moses is described as striving with God,
striving, that is, to induce Him to spare His people,
after their crime of worshipping the golden calf.
Moses was permitted to triumph, and God's anger
was appeased. It may sometimes happen that this
Sunday falls close upon, or even on, the very day
when the Church, in her Martyrology (September 4),
makes a commemoration of the Jewish leader ; and
Honorius of Autun1 tells us, that this is the reason
for such frequent mention being made in to-day's
liturgy of this glorious lawgiver of Israel.

OFFERTOBY

Precatus est Moyses in Moses prayed in the pre-

conspectu Domini Dei sui, sence of the Lord his God,

et dixit: Quare, Domine, and said: Why, O Lord, art

irasceris populo tuo ? Parce thou angry at thy people ?

irae animae tuse : memento Spare the wrath of thy soul :

Abraham, Isaac, et Jacob, remember Abraham, Isaac,

quibus jurasti dare terram and Jacob, to whom thou

fluentem lac et mel. Et pla- didst swear to give a land

catus factus est Dominus de flowing with milk and honey,

malignitate, quam dixit fa- And the Lord was appeased,

cere populo suo. and did not do the evil he had

threatened his people.

The Secret prays our Lord to accept graciously
the offerings of the Sacrifice — offerings which are
made for the purpose of winning pardon for us,
and giving honour to His divine majesty.

1 Gemm. cmim., iv. 69.

Digitized by

Google

306

TIME AFTER PENTECOST

SECRET

Hostias, qusesumus Do-

Mercifully look down, O

mine, propitius intende, Lord, on the offerings we lay

quas sacris altaribus exhi- on thy holy altar; that tbey

bemus ; ut, nobis indul- may be to the honour of thy

gentiam largiendo, tuo name, by obtaining pardon for

nomini dent honorem. Per us. Through, etc.
Doininum.

The other Secrets, as on page 130.

As on last Sunday, so again to-day, the Com-
munion-anthem evidently alludes to harvest-time
and vintage. Bread, wine, and oil, are not only the
supports of our material life; they are, also, the
matter of the most august of our Sacraments. No
moment is so suitable for speaking their praise as
that of our having been made sharers in the sacred
banquet.

De fructu operum tuorum, The earth, 0 Lord, shall be

Domine, satiabitur terra: ut filled with the fruit of thy

educas panem de terra, et works : that thou mayst bring

vinum lsetificet cor hominis: forth bread from the earth,

ut exhilaret faciem in oleo, and that wine may cheer the

et panis cor hominis con- heart of man : that he may

The life imparted to us by the sacred mysteries,
finds in them its perfection, and also its protection ;
for they are continually removing from us, gradually
more and more, those remnants of the evil which
had first brought death upon us. Such is the
teaching expressed in the Postcommunion.

Vivificet nos, qusesumus May the sacred participa-
Domine, hujus participatio tion of these thy mysteries, 0
sancta mysterii : et pariter Lord, we beseech thee, give us

COMMUNION

firmet.

make the face cheerful with
oil, and that bread may
strengthen man's heart.

POSTCOMMUNION

THIRTEENTH SUNDAY

307

nobis expiationem tribuat life ; and be to us both an ex-
et munimen. Per Domi- piation and a protection. —
num. Through, etc.

The other Postcommunions, as on page 131.

VESPERS

The psalms, capitulum, hymn, and versicle, as
above, pages 71-81.

ANTIPHON OF

Homo quidam descende-
bat ab Jerusalem in Jericho,
et incidit in latrones, qui
.etiam despoliaverunt eum,
et plagis impositis abierunt,
semivivo relicto.

Omnipotens et misericors
Deus, de cujus munere ve-
nit, ut tibi a fidelibus tuis
digne et laudabiliter servia-
tur: tribue, qusesumus, no-
bis ; ut ad promissiones tuas
sine offensione curramus.
Per Dominum.

THE MAGNIFICAT

A certain man went down
from Jerusalem to Jericho, and
fell among robbers, who also
stripped him ; and, having
wounded him, went away,
leaving him half dead.

LET US PRAY

O almighty and merciful
God, from whose gift it
cometh, that thy faithful
worthily and laudably serve
thee: grant us, we beseech
thee, that we may run on,
without stumbling, to the
things thou hast promised us.
Through, etc.

THE THIETEENTH SUNDAY AFTEE
PENTECOST

The dominical series — which formerly counted from
the feast of Saint Peter, or of the apostles — never
went beyond this Sunday. The feast of Saint
Laurence gave its name to those which follow ;
though that name began with even the ninth
Sunday, for the years when Easter was further
from the Spring equinox. And when that solemnity
was kept at its latest date, the weeks began from

21—2

Digitized by Google

308

TIME AFTER PENTECOST

to-day to be counted as the weeks of the seventh
month (September).

The Ember-days of the autumn quarter some-
times occur even this week; whilst, other years,
they may be as late as the eighteenth. We will
speak of them when we come to the seventeenth
Sunday, for it is in the week following that, that
the Koman missal inserts them.

In the western Church, the thirteenth Sunday
takes its name from the Gospel of the ten lepers,
which is read in the Mass; the Greeks, who
count it as the thirteenth of Saint Matthew, read
on it the parable of the vineyard, whose labourers,
though called at different hours of the day, all
receive the same pay.1

MASS

Now that she is in possession of the promises bo
long waited for by the world, the Church loves to
repeat the words wherewith the just men of the old
law used to express their sentiments. Those just
men were living during the gloomy period, when
the human race was seated in the shadow of death.
We are under incomparably happier circumstances ;
we are blessed with graces in abundance : eternal
Wisdom has spared us the trials our forefathers
had to contend with, by giving us to live in the
period which has been enriched by all the mysteries
of salvation. There is a danger, however, and our
mother the Church does her utmost to avert us
from falling into it ; it is the danger of forgetting
all these blessings. Ingratitude is the necessary
outcome of forgetfulness, and to-day's Gospel justly
condemns it. On this account, the Epistle, and
here our Introit, remind us of the time when man
had nothing to cheer him but hope : a promise

1 Matt. xx.

Digitized by

THIRTEENTH SUNDAY

809

had, indeed, been made to him of a sublime
covenant which was, at some distant future, to be
realized; but, meanwhile, he was very poor, was
a prey to the wiles of satan, his cause was to be
tried by divine justice, and yet he prayed for loving
mercy.

Respice, Domine, in testa- Have regard to thy cove-

mentum tuum, et animas nant, O Lord, and abandon

pauperum tuorum ne dere- not the souls of thy poor to

linquas in finem : exsurge, the end. Arise, O Lord, and

Domine, et judica causam judge thine own cause; and

tuam: et ne obliviscaris forget not the cries of them

P*. Ut quid, Deus, repu- P*. Why, O God, hast thou

listi in finem, iratus est fu- cast us off, unto the end ?

ror tuus super oves pa- why is thy wrath kindled

scuae tuffi ? Gloria Patri. against the sheep of thy pas-

Bespice. ture? Glory, etc. Have regard.

This day last week we were considering how
important are faith and charity to a Christian who
is living under the Law of grace. There is another
virtue of equal necessity: it is hope; for, although
he already have the substantial possession of the
good things which will constitute his future happi-
ness, the Christian is prevented by the gloom of
this land of exile from seeing them. Moreover,
this mortal life being essentially a period of trial,
wherein each one is to win his crown,1 the struggle
makes even the very best feel, and that right to
the end, the weight of incertitude and anguish.
Let us, therefore, pray with the Church, in her
Collect, for an increase of the three fundamental
virtues of faith, hope, and charity; and, that we
may deserve to reach the perfection of the good
which is promised us in heaven, let us sue for the
grace of devotedness to the commandments of God,
which lead us to our eternal home. Let us remem-

INTROIT

voces quserentium te.

that seek thee.

1 1 Cor. ix. 25.

310

TIME AFTER PENTECOST

ber how the Gospel of Sunday last included them
all in love.

COLLECT

Omnipotens sempiterne 0 almighty and eternal God,
Deus, da nobis fidei, spei, grant unto us an increase of
et charitatis augmentum : et faith, hope, and charity : and,
ut mereamur assequi quod that we may deserve what
promittis, fac nos amare thou promisest, make us to
quod prsecipis. Per Domi- love what thou commandest.
num. Through, etc.

The other Collects, as on page 120.

Lectio Epistolse beati
Pauli Apostoli ad Gala-
tas.

Caput III.

Fratres, Abrahse dictse
sunt promissiones, et se-
mini ejus. Non dicit : Et
seminious, quasi in multis,
sed quasi in uno : Et semini
tuo, qui est Christus. Hoc
autem dico, testamentum
connrmatum a Deo : quae
post quadringentos et tri-
ginta annos facta est lex,
non irritum facit ad eva-
cuandam promissionem.
Nam si ex lege haereditas,
jam non ex promissione.
Abrahae autem per repro-
missionem donavit Deus.
Quid igitur lex? Propter
transgressiones posita est,
donee veniret semen, cui
promiserat, ordinata per
angelos in manu media-
toris. Mediator autem
unius non est : Deus autem
unus est. Lex ergo adversus
promissa Dei? Absit. Si
enim data esset lex, quae

Lesson of the Epistle of St.
Paul the Apostle to the
Galatians.

Chapter III.

Brethren : To Abraham
were the promises made and
to his seed. He saith not, and
to his seeds as of many : but
as of one, and to thy seed
which is Christ. Now this I
say, that the testament which
was confirmed by God, the
law which was made after four
hundred and thirty years, doth
not disannul, or make the pro-
mise of no effect. For if the
inheritance be of the law, it is
no more of promise. But God
gave it to Abraham by pro-
mise. Why then was the law ?
It was set because of trans-
gressions, until the seed should
come, to whom he made the
promise, being ordained by
angels in the hand of a media-
tor. Now a mediator is not
of one : but God is one. Was
the law then against the pro-
mises of God? God forbid I
For if there had been a law

Digitized by

THIRTEENTH SUNDAY

311

posset vivificare, vere ex given which could give life,

lege esset justitia. Sed con- verily justice should have been

clusit Scriptura omnia sub by the law. But the Scripture

peccato, ut promissio ex hath concluded all under sin,

fide Jesu Christi daretur that the promise by the faith

credentibus. of Jesus Christ might be given

to them that believe.

'Look up to heaven, and number the stars, if
thou canst! So shall thy seed be!'1 Abraham
was almost a hundred jears old,2 and Sara's
barrenness deprived him. of all natural hope of
posterity, when these words were spoken to him
by God. Abraham, nevertheless, believed God,
says the Scripture, and it was reputed to him unto
justice.3 And when, later on, that same faith4
would have led him to sacrifice, on the mount,
that son of the promise, his one only hope, God
renewed His promise, and added: 'In thy seed
shall all the nations of the earth be blessed.'6

It is now that the promise is fulfilled ; the event
justifies Abraham's faith. He believed against all
hope, trusting to that God who quickeneth the
dead, and calleth those things that are not, as
those that are ;6 and, according to the expression of
John the Baptist, from the very stones of the
gentile world there rise up, in all places, children
to Abraham. 7

His faith, firm and, at the same time, so simple,
gave to God the glory8 which He looks for from
His creatures. Man can add nothing to the divine
perfections ; but — agreeably to God's own words —
though he sees them not directly here below, he
acknowledges those perfections by adoring and
loving them; he makes his faith tell upon his
whole life ; and this use which he freely makes of
his faculties — this voluntary devotedness of an in-

1 Gen. xv. 5. 2 Rom. iv. 19. 3 Gen. xv. 6.

* Heb. xi. 17-19. * Gen. xxii 18. 6 Rom. iv. 17, 18.

7 S. Matt. iii. 9. 8 Rom. iv. 20.

Digitized by

312

TIME AFTER PENTECOST

telligent being — magnifies God, by adding to His
extrinsic glory.

Following in Abraham^ steps,1 there have come
those multitudes, born for heaven, the children of
his faith. They live by faith ;2 and thereby in all
their acts they give to God the homage of con-
fession and praise, through His Son Christ Jesus ;
and, like Abraham, they receive in return the
blessing of an ever-increasing justice.3 The magni-
ficent development of the Church, which gives this
new posterity to Abraham, is greater and more
visible since the fall of Israel. In countries the
remotest, in the midst of cities that once were all
pagan, we see crowds of men, women, and children
imitating Abraham,4 that is, leaving at heaven's
call, if not their country, at least everything that
once made earth dear to them ; and like him, trust-
ing in the fidelity and power of God to fulfil His
promises,5 they live as strangers amidst their
neighbours, yea, and in their very homes, using
this world as though they did not use it. In the
tumult of cities as in the desert, in the midst of the
vain pleasures of the world, whose fashion and
figure passeth away,6 they have no other thought
than that of the unseen realities,7 no other care
than that of pleasing God.8 They take to them-
selves the word that was spoken to their father:
'Walk before me, and be perfect!'9 In truth, it
was spoken to all of them ; it was the condition in
the alliance, concluded by God with those His faith-
ful servants of all ages, in the person of the grand
patriarch, who was not only their progenitor, but
their model too. And God responds also to their
faith, either by private manifestations, or by the

1 Kom. iv. 12. 3 Ibid. L 17. 3 Ibid. iv. 23, 24 ; Gal. iii. 9.
4 Gen. xii. 1. 5 Rom. iv. 20, 21. 6 1 Cor. vii. 31.
7 Heb. xi. 1. 8 1 Cor. vii. 82. 9 Gen. xvii. 1.

Digitized by

THIRTEENTH SUNDAY

313

still surer voice of His Scriptures,1 saying : ' Fear
not ! I am thy protector, and thy reward exceed-
ing great V2

Truly, then, the benediction of Abraham has
been poured forth on the Gentiles.3 Christ Jesus,
the true Son of the promise, the only seed of salva-
tion, has, by faith in His Kesurrection,4 assembled
from every nation 6 them that are of a good will,6
making them all one in Him, making them, like
Himself, children of Abraham,7 and, what is
better still, children of God.8 For the benediction
that was promised, at the beginning of the alliance,
was the Holy Ghost Himself,9 the Spirit of adop-
tion of children that came down into our hearts, to
make us all heirs of God and joint-heirs of Christ.10
Oh mighty power of faith, which breaks down the
former walls of division, unites nations together,11
and substitutes the love and freedom of children of
the Most High for the law of bondage and fear !12

And yet, grand as was this spectacle of the
Gentiles becoming incorporated into the chosen
race, and being made sharers, in Christ, of the
holy promises,13 it did not please all people. The
carnal Jew, who boasts of having Abraham for his
father, though he cares little about imitating his
works14 — the circumcised who vaunts the bearing in
his flesh the sign of a faith which dwells not in his
heart15 — these men who have rejected Christ now
reject His members, and would fain destroy His
Church, or, at least, trammel it. They are enraged
at seeing crowding in, from every portion of the
globe,16 that immense concourse, which their vile

1 2 St. Pet. i. 19. 3 Gen. xv. 1. 3 Gal. iii. 14.

4 Rom. iv. 24. 5 Gal. iii. 28. • St. Luke ii. 14.

7 Gal. iii. 29. 8 Ibid. iv. 5-7. 9 Ibid. iii. 14.

10 Rom. viii. 15-17. 11 Eph. ii. 14-18. 13 Rom. viii. 2.

13 Eph. iii. 6. " St. John viii. 39. 15 Rom. iv. 11.

19 St. Luke xiii. 29.

Digitized by

814

TIME AFTER PENTECOST

jealousy has vainly sought to keep back. Whilst
their wounded pride kept them from going in,1 the
Gentiles were sitting down with Abraham, Isaac,
Jacob, and all the prophets, at the banquet of God's
kingdom ;2 the last became the first3 Even to
the end of time, Israel — who, by his own obstinacy,
has forfeited his ancient glory — will continue to be
the enemy of this spiritual posterity of Abraham,
which has supplanted him4 ; but his persecutions
against the children of the promise and of the
lawful Bride will but result in showing that he is,
as St. Paul says, the son of Agar, the son of the
bondwoman, who, together with her child, is ex-
cluded from the inheritance and from the kingdom.5
He prefers to refuse the liberty offered him by
the Lord, rather than acknowledge the definitive
abrogation of his now dead Law. Be it so ! His
hatred will not induce the children of the Church
(who are prefigured by Sara, the free woman) to
reject the grace of their God, for the sake of pleasing
their enemy ; it will not induce them to abandon
the justice of faith, and the riches of the Spirit,
and the life in Christ, in order to go back again to
the yoke of slavery,6 which, let the Jew do what he
will, was broken into pieces by the cross he him-
self set up on Calvary.7 Up to the last, the true
Jerusalem, the free city, our mother — she that was
once the barren woman, but now is so glad a bride
with her children around her — will meet the super-
annuated, yet ever busy, pretensions of the Syna-
gogue by reading to her assembled sons and
daughters the Epistle we are having to-day. Up to
the last St. Paul, in her name — speaking of the
law of Sinai, which was made known to its subjects
through the mediation of Moses and the angels —

1 St. Luke xv. 28. 2 Ibid. xiii. 28. 3 Ibid. 30.
* Gen. xxvii. 36. « Gal. iv. 22-31. • Ibid. v. 1.

7 Ibid, il 19-21.

Digitized by

THIRTEENTH SUNDAY

will prove its inferiority as compared to the covenant
made by Abraham directly with God ; each year, as
emphatically as on the day he wrote his Epistle,
Paul will declare the transient character of that
legislation, which came four hundred and thirty
years after a promise which could not be changed ;
neither was such legislation to continue, when the
time should come for that Son of Abraham to
appear, from whom the world was waiting to
receive the promised benediction.

But what is to be said of the incapability of the
Mosaic ministration to give man strength, and
enable him to rise up from his fall ? The Gospel
on which we were meditating eight days back, and
which formerly was assigned to this present Sunday,
gave a symbolical and striking commentary on the
uselessness of the old Law in regard to this; at
the same time, it showed us the remedial power
which resided in Christ, and was by Him trans-
mitted to the ministers of the new Law. ' Every
portion of the Office of the thirteenth Sunday/
says Abbot Eupert, ' bears on the history of that
Samaritan, whose name signifies keeper; it is our
Lord Jesus Christ who, by His Incarnation, comes
to the rescue of man, whom the old Law was not
able to keep from harm; and when Jesus leaves
the world, He consigns the poor sufferer to the
care of the apostles and apostolic men, in the house
of the Church. The intentional selection of this
Gospel for to-day throws a great light on our
Epistle, as also on the whole letter to the Galatians,
from which it is taken. Thus, the priest and the
levite of the parable are a figure of the Law ; and
their passing by the half-dead man, seeing him,
indeed, but without making an attempt to heal
him, is expressive of what that Law did. True, it
did not go counter to God's promises ; but, of itself,
it could justify no man. A physician who does

316

TIME AFTER PENTECOST

not himself intend to visit a patient will sometimes
send a servant who is expert in the knowledge of
the causes of the malady, yet who has not the
skill needed for mixing the remedy required, but
can merely tell the sick man what diet and what
drinks he must avoid, if he would prevent his ail-
ment from causing death. Such was the law, set,
as the Epistle tells us, because of transgressions, as
a simple safeguard, until such time as there should
come the good Samaritan, the heavenly physician.
Having, from his very first coming into this world,
fallen among robbers, man is stripped of his super-
natural goods, and is covered with the wounds
inflicted on him by original sin ; if he did not
abstain from actual sins, from those transgressions
against which the law was set as a monitor, he runs
the risk of dying altogether.' 1

It is on this account that the Gradual repeats
the supplication of the Introit : Respice Domine, in
testamentum tuum ; for, as Rupert observes, it was
the cry of the ancient people, who, sighing at the
weakness of the powerless Law of Sinai, besought
God to fulfil the covenant He had promised to
Abraham's faith. They cried out to Christ, as
the poor creature might have done to the good
Samaritan, after he had seen the priest and the
levite pass him by, without an effort made to save
him.

GRADUAL

Respice, Domine, in testa- Look down, 0 Lord, upon
men turn tuum : et animas thy covenant; and forget not
pauperum tuorum ne obli- for ever the souls of thy poor,
viscaris in finem.

V. Exsurge, Domine, et V. Arise, 0 Lord, and judge
judica causam tuam : me- thine own cause : remember
mor esto opprobrii servo- how thy servants are up-
rum tuorum. braided.

Alleluia, alleluia. Alleluia, alleluia.

1 Rup., Be Div. Off., xii. 13.

Digitized by

THIRTEENTH SUNDAY

317

F. Domine, refugium V. Thou, 0 Lord, art our

factus es nobis, a genera- refuge, from generation to

tione, et progenie. Alle- generation. Alleluia,
luia.

GOSPEL

Sequentia sancti Evangelii Sequel of the holy Gospel

secundum Lucam. according to Luke.

Caput XVII .
Inillo tempore : Dumiret
Jesus in Jerusalem, transi-
bat per mediam Samariam
et Galilee am. Et cum in-
grederetur quoddam castel-
lum, occurrerunt ei decern
viri leprosi, qui steterunt a
longe : et levaverunt vo-
cem, dicentes : Jesu pre-
ceptor, miserere nostri.
Quos ut vidit, dixit : Ite,
ostendite vos sacerdotibus.
Et factum est dum irent,
mundati sunt. Unus autem
ex illis, ut vidit quia mun-
datus est, regressus est,
cum magna voce magnifi-
cans Deum, et cecidit in
faciem ante pedes ejus,
gratias agens : et hie erat
Samaritanus. Bespondens
autem Jesus, dixit : Nonne
decern mundati sunt ? et
novem ubi sunt? Non est
inventus qui rediret, et
daret gloriam Deo, nisi hie
alienigena. Et ait illi :
Surge, vade : quia fides
tua te salvum fecjj.

Chapter XVIL
At that time : As Jesus was
going to Jerusalem, he passed
through the midst of Samaria
and Galilee. And as he en-
tered into a certain town,
there met him ten men that
were lepers, who stood afar
off; and lifted up their voice,
saying: Jesus, Master, have
mercy on us. Whom when
he saw, he said : Go, show
yourselves to the priests. And
it came to pass, that as they
went they were made clean.
And one of them, when he saw
that he was made clean, went
back, with a loud voice
glorifying God. And he fell
on his face, before his feet,
giving thanks: and this was
a Samaritan. And Jesus
answering, said : Were not
ten made clean, and where are
the nine? There is no one
found to return and give glory
to God, but this stranger.
And he said to him : Arise, go
thy way; for thy faith hath
made thee whole.

The Samaritan leper, cured of that hideous
malady which is an apt figure of sin, in company
with nine lepers of Jewish nationality, represents
the despised race of Gentiles, who were at first
admitted, by stealth, so to say, and by extraor-
dinary privilege, into a share of the graces belonging

Digitized by

Google

318

TIME AFTER PENTECOST

to the lost sheep of the house of Israel.1 The
conduct of these ten men, on occasion of their
miraculous cure, is in keeping with the attitude
assumed by the two peoples they typify, regarding
the salvation offered to the world by the Son of
God. It is a fresh demonstration of what the
apostle says: 'All are not Israelities that are of
Israel ; neither are all they who are the seed of
Abraham, children ; " but," says the Scripture,2
" in Isaac shall thy seed be called "; that is to say,
not they who are the children of the flesh are
the children of God : but they that are the children
of the promise are counted for the seed ; ' 3 they are
born of the faith of Abraham, and are, in the eyes
of the Lord, His true progeny.

Our holy mother the Church is never tired of
this subject, the comparison of the two Testaments,
and the contrast there is between the two peoples.
We deem it our duty, before proceeding further, to
explain how this is ; for there are many persons
who cannot understand what benefit can come to
us Christians from hearing this subject preached to
us. The kind of spirituality which, with many of
us, has nowadays been substituted for the litur-
gical life so thoroughly lived by, and so precious
to, our Catholic ancestors, gives a certain disrelish
for the ideas which the Church perseveringly brings
before them during so many of her Sundays. They
have become habituated to live in an atmosphere
of very limited truth ; it is all subjective, as well
as little; and they consider it a very excellent
thing, to forget all other teaching, except what they
happen to possess, and beyond which it is a trouble
to go. It is not surprising that Christians of this
class feel puzzled at finding the Church continually
urging them to take an interest in a long past,
which they consider of no practical utility to them !

1 St. Matt. xv. 24. 2 Gen. xxi. 12. 3 Rom< ^ $.8.

Digitized by

THIRTEENTH SUNDAY

319

But the interior life, truly worthy of the name, is
not what these good people imagine. No school
of spirituality either now makes, or ever made, the
ideal of virtue consist in indifference for those great
historic facts which are evidently so precious in
the eyes of the Church, and of God Himself. And
what is the usual result of thus isolating themselves
from their mother's most cherished appreciations ?
It is, that by thus determinedly shutting them-
selves up in their own private prayers, they, by
a just punishment, lose sight of the true end of
prayer, which is union with, and love of, God.
Their meditation is deprived of that element of
intimate and fruitful converse with God, which is
assigned it by all the masters of the spiritual life ;
it soon becomes an unproductive exercise of analysis
and reasoning, in which there is nothing but
abstract conclusions.

Now, when God mercifully invited men to the
divine nuptials by manifesting to them His Word,
it was not by abstraction that He gave to our earth
this the Son of His own eternal Substance. As
to His Divinity, men could not, in their present
state, see it in a direct way. Had God shown us,
in this pretended abstract way, that eternal Son
of His, in whom are found all beauty, and warmth,
and life, the revelation would have been imperfect
and cold. This He did not do ; but, as St. Paul
tells us, He manifested the great mystery of god-
liness in the flesh;1 the Word became a living
soul ; 2 eternal Truth assumed to Himself a Body,
that so He might converse with men,3 and grow
up like one of themselves.4 And when that Body,
which eternal Truth was to hold as His own for
ever, was taken up in glory,5 the Church, the
bride of this Man-God, continued in the world

1 1 Tim. iii. 16. 2 Gen. ii. 7. 3 Baruch iii. 38.
* St Luke ii. 52. 6 1 Tim. iii. 16.

Digitized by

320

TIME AFTER PENTECOST

this manifestation of God, by the members of
Christ; she continued that historic development1
of the Word, which is only to cease when time is
no more. This manifestation, this development,
surpasses all human calculations, and reveals fresh
aspects of the Wisctom of God even to the angels
themselves.2 Let due respect be paid to the axioms
of learned men, who have arranged the principles
of science in logical order, independently of history
and of facts : but this lifeless reasoning has nothing
in common with substantial truth which is ever
fruitful and necessarily active. In the Church,
as in God, truth is life and light,3 not a mere
collection of formulaB. If our Credo rings out
so triumphantly through the aisles of our churches,
and seems to force the very gates of heaven, it is
because each of its articles is presented before God
steeped in the blood of martyrs ; from age to age
it has gathered ever fresh lustre from the labours
and struggles of so many holy confessors, chosen
out of the human race to complete the body of
Christ on earth.4

The subject is too full to be treated of here;
but this we must say : after the master-fact of the
Incarnation of the Word, who came upon our earth
to manifest God, through the ages of time, by
Christ and His members,5 there is not one which
is more important, not one which has been and
still is so dear to God, as the vocation of the two
peoples whom He successively called to the blessing
of an alliance with Him. The gifts and vocations
of God are, as the apostle expresses it, without
repentance or regret on His part. Those Jews,
who are now His enemies because they reject the
Gospel, are still called charissimi; they are still
the beloved and dearly beloved, because of their

1 Eph. i. 28. 2 Ibid. iii. 10. 3 St. John i. 4.

* Col. i. 24, ii. 19. 5 2 Cor. iv. 10, 11.

Digitized by

THIRTEENTH SUNDAY

321

fathers.1 For the same reason, a time will come
— and the whole world is waiting for it — when the
denial of Juda being revoked and his iniquities
blotted out, the promises made to Abraham, Isaac,
and Jacob, will be literally fulfilled.2 Then the
divine unity of the two Testaments will be made
evident; and the two peoples themselves will be
made one, under their one Head, Christ Jesus.3
The covenant of God with man being then fully
realized, such as He had designed it in His eternal
wisdom — the earth having yielded its fruit,4 the
world having done its work, the sepulchres will
give back their dead,6 and history will cease here
on earth, leaving glorified human nature to bloom
in unreserved fullness of life, under God's com-
placent eye.

The truths, then, which are again brought before
our notice by to-day's Gospel, are anything but dry
or old-fashioned ; nothing is so grand ; and, we
must add — though superficial minds will wonder at
it — there is nothing more practical in this season
of the year, for it is the season consecrated to the
mysteries of the unitive life. After all, in what,
primarily, does union between God and man con-
sist, but in unanimity of the divine and the human
minds ? Now, we know that the divine mind has
manifested all its designs in the respective histories
of the two Testaments and the two peoples ; and
that the final result which is to bring these two
histories to their close, is the one only end which
infinite love was in the beginning, and is now, and
will for ever be, proposing to fulfil. The Church,
therefore, far from showing herself to be behind
the age by recurring continually to truths such as
these, is but clearly proving herself to be the most
intelligent bride of Jesus, and evincing the change-

i Rom. xi. 28, 20. 2 Ibid. 25-27. 3 Eph. ii. 14.
* Ps. lxvi. 7. 6 Rom. xi. 15.

Digitized by

322

TIME AFTER PENTECOST

less lovely youlhfulness of a heart, which ever beats
in unison with that of her Spouse.

Let us now resume the literal explanation of our
Gospel. As we were observing on a previous
Sunday, our Jesus here, again, wishes rather to
give us a useful teaching, than to manifest His
divine power. It is for this purpose that He does
not cure at once these ten lepers who beseech Him
to have mercy on them, as, on another occasion,
He cured one who was suffering from the same
misery. To this latter, who besought Him, He
restored cleanliness by a few words. He said : ' Be
thou made clean !' and forthwith the leprosy was
cleansed.1 This was at the beginning of His public
life. But the event of our Gospel took place in the
latter portion of our Lord's sojourn amongst men.
The lepers are made clean only while on their way
to show themselves to the priests. Jesus sends
them to the priests, just as He had done in the
previous case ; and thus, from the beginning to the
close of His mortal life, He gave an example of
the respect which was to be paid to the old Law, so
long as it was not abrogated. That Law gave to
the sons of Aaron the power, not of curing, but of
discerning leprosy, and passing judgment on its
being cured or not.2

The time, however, has now come for a Law
far above that of Sinai. It has a priesthood,
whose judgments are not to concern the state of
the body, but, by pronouncing the sentence of
absolution, are to effectually remove the leprosy
of souls. The cure which the ten lepers felt
coming upon them before they had reached the
priests, ought to have sufficed to show them, in
Jesus, the power of the new priesthood, which had
been foretold by the prophets;3 the power which

1 St. Matt. viii. 3. 2 Lev. xiii. 3 Isa. lxvi. 21-23.

Digitized by

THIBTBBNTH SUNDAY

328

thus forestalls and surpasses the authority of the
ancient ministration is sufficient evidence of the
superior dignity of Him who exercises it. If only
they were in suitable dispositions for the sacred
rites, which are going to be used in the ceremony
of their purification,1 the Holy Ghost, who hereto-
fore had inspired the prophetic details of the
mysterious function, would enable them to under-
stand the signification of the expiatory sparrow,
whose blood, being sprinkled upon the living water,
sets free, by the wood, its fellow sparrow. That
first bird typifies our Lord Jesus Christ, who
likens Himself, in the psalm, to the lonely sparrow ;2
His immolation on the cross, which gives to water
the power of cleansing souls, communicates to the
other sparrows, His brethren,3 the purity of the
divine Blood.

But the Jew is far from being ready to under-
stand these great mysteries. And yet the Law had
been given to him that it might serve him as a
hand leading him to Christ, and without exposing
him to err.4 It was a signal favour granted him,
not from any merits of his own, but because of his
fathers.6 The favour was all the more precious,
inasmuch as it was bestowed at a time when the
tradition regarding a future Bedeemer was almost
entirely lost by the bulk of mankind. Gratitude
should have been uppermost in the heart of Juda;
but pride took its place. He was so taken up with
the honour that had been put on him, that it made
him lose all desire for the Messiah. He could not
endure the thought that a time would come, when
the Sun of justice having risen for the whole earth,
the limited advantage which was given to a few
during the hours of night was to be eclipsed by the

1 Lev. xiv. 1-32. 2 Ps. ci. 8. 3 Ps. lxxxiii. 4.
* Gal. iii. 24. * Deut. iv. 37, ix. 4-6.

22—2

824

TIME AFTER PENTECOST

bright noon of a light which all might enjoy. He,
therefore, proclaimed that the old Law was defini-
tive, though the Law declared itself to be but
transitory ; he, therefore, insisted on the perpetuity
of the reign of types and shadows. He laid it down
as a dogma that no divine intervention can ever
equal that made on Sinai; that every future
prophet, everyone sent by God, must be inferior to
Moses; that all possible salvation is in the Law,
and that from it alone flows every grace.

This explains to us how it was, that of the ten
men cured of leprosy by Jesus, nine have not
even the remotest thought of coming to their
Deliverer to thank Him: these nine are Jews.
Jesus, to their minds, is a mere disciple of Moses,
a bare instrument of favours, holding His com-
mission from Sinai, and as soon as they have gone
through the legal formality of their purification
they take it that all their obligations to God are
paid. The Samaritan, the despised Gentile, whose
sufferings have given him that humility which
makes the sinner clear-sighted, is the only one who
recognizes God by His divine works, and gives Him
thanks for His favours. How many ages of
apparent abandonment, of humiliation and suffer-
ing, must pass over Juda too, before he will
recognize and adore His God, and confess to Him
his sins, and give Him his devoted love, and, like
this stranger, hear Jesus pronounce his pardon,
and say : Arise/ Go thy way! thy faith hath made
thee whole and saved thee !

Let us, by our fervent prayers, hasten the time
which will be so glorious for the two'peoples, when,
united in the same faith by the consciousness of
the same hopes then realized, they will cry out to
our Eedeemer these words of our Offertory :

Digitized by

THIBTEENTH SUNDAY

325

OFFERTORY

In te speravi, Domine ; In thee, O Lord, have I put
dixi : Tu es Dens meus, in my trust ; I said : Thou art my
manibus tuis tempora mea. God ; my times are in thy

It is the oblation now on the altar that is to
obtain for us from God the pardon of our past
offences, and the graces we hope for, for the time to
come. Let us, in the Secret, beseech Him to
accept for tkie sacrifice these gifts which the Church,
in the name of us all, has presented to Him.

Propitiare, Domine, po- Be thou propitious, 0 Lord,

pulo tuo, propitiare mune- to thy people, and mercifully

ribus : ut hao oblatione receive their offerings ; that,

placatus, et indulgentiam being appeased thereby, thou

nobis tribuas, et postulata mayst grant us pardon, and

concedas. Per Dominum. bestow upon us what we ask.

The other Secrets, as on page 130.

Oh ! -when will the children of Juda come and
experience for themselves the superiority of the
Bread of the new Testament over the manna of the
old? Let us Gentiles, the last-comers, but who
have preceded our elder brethren at the banquet
of love, sing all the more fervently in our Com-
munion-anthem the divine sweetness of this true
Bread of heaven.

Panem de coelo dedisti Thou hast given us bread

nobis, Domine, habentem from heaven, 0 Lord, con-

omne delectamentum, et taining whatsoever is delicious

omnem sapor em suavitatis. and sweet.

As the Postcommunion expresses it, the work of
our redemption by Jesus our Lord is confirmed and
grows within us as often as we assist at these sacred

hands.

SECRET

Through, etc.

COMMUNION

326

TIME AFTER PENTECOST

mysteries. The Church prays that her children
may be blessed with the grace of this fruitful fre-
quentation of the mysteries of salvation.

POSTCOMMUNION

Sumptis, Domine, coele- May these heavenly mys-

stibus sacramentis, ad re- teries, 0 Lord, which we have

demptionis seternse, quae- received, advance our eternal

sumus, proficiamus au- redemption. Through, etc.
gmentum. Per Dominum.

The other Postcommunions, as on page 181.

VESPEBS

The psalms, capitulum, hymn, and versicle, as
above, pages 71-81.

ANTIPHON OF THE MAGNIFICAT

Unus autem ex illis, ut But one of them, when he

vidit quod mundatus est, saw that he was made clean,

regressus est, cum magna went back, glorifying God

voce magnificans Deum. with a loud voice. Alleluia.
Alleluia.

OREMUS

Omnipotens sempiterne
Deus, da nobis fidei, spei,
et charitatis augmentum :
et ut mereamur assequi
quod promittis, fac nos
amare quod prsecipis. Per
Dominum nostrum.

LET US PRAY

O almighty and eternal God,
grant unto us an increase of
faith, hope, and charity: and,
that we may deserve what
thou promisest, make us to
love what thou commandest.
Through, etc.

THE FOURTEENTH SUNDAY AFTER
PENTECOST

MASS

In the western Church this Sunday is called that
of the two masters, because of the Gospel which is
read upon it.

Digitized by

FOURTEENTH SUNDAY

327

The Greeks give it the name of the Sunday of the
invited to the marriage-feast,1 or, the fourteenth of
St. Matthew, unless the feast of the Exaltation of
the holy Cross (September 14) happen to fall during
the ensuing week. In this latter case this and the
following Sundays are called ' of the Exaltation/
and take for their Gospels the first from St. John,
the second from St. Mark. After this, follow the
Sundays called 'of St. Luke/ which go on till
Lent, in the manner already described for St.
Matthew.

MASS

Behold, 0 God, our protector/ and look on the
face of thy Christ ! Thus begins the Church, as she
advances towards the altar, whereon the holy
sacrifice is going to be offered up. The Church is
the bride of the Man-God ; she is, as the apostle
says, His glory ; but the Spouse, according to the
same St. Paul, is both the image and the glory of
God,2 and the head of His bride.3 In all truth,
then, and with full confidence that she will be
graciously heard, the Church, in presenting her
petitions to the Most High, begs of Him to look on
the face of His Christ, who is also hers.

INTROIT

Protector noster, aspice, Behold, O God, our pro-

Deus, et respice in faciem tector, and look on the face of

Christi tui : quia melior est thy Christ ; for, better is one

dies una in atriis tuis super day in thy courts, above

millia. thousands.

Ps. Quam dilecta taber- Pa. How lovely are thy

nacula tua, Domine virtu- tabernacles, O Lord of hosts 1

turn 1 concupiscit, et deficit My soul longeth and fainteth

anima mea in atria Domini, for the courts of the Lord.

Gloria Patri. Protector. Glory, etc. Behold.

1 St. Matt. xxii. * 1 Cor. xi. 7. 3 Ibid. 3 ; Eph. v. 23.

Digitized by

328

TIME AFTER PENTECOST

The thought of the future glories which fills the
Church with gladness, and the dignity of the divine
union which, even in this present life, makes her
truly bride, do not prevent her from always feeling
the need she has of help from on high. Were she
to be deprived one single moment of God's assist-
ance, she would see her children, through their
innate human frailty, hurrying into the abyss of
vice, such as the apostle describes in to-day's
Epistle. Let us join with our mother in her
Collect, and beseech God to grant us that uninter-
rupted, that constant mercy, which is absolutely
necessary for us.

COLLECT

Custodi, Domine, quae- Preserve, O Lord, we be-
sumus, Ecclesiam tuam seech thee, thy Church by thy
propitiatione perpetua: et constant mercy; and whereas,
quia sine te labitur humana without thee, human mortality
mortalitas, tuis semper au- fails, may it, by thine aid, be
xiliis et abstrahatur a no- ever delivered from what
xiis, et ad salutaria diri- things are hurtful, and be
gatur. Per Dominum. directed towards such as are

salutary. Through, etc.

The other Collects, as on page 120.

EPISTLE

Lectio Epistolse beati Pauli Lesson of the Epistle of Saint
Apostoli ad Galatas. Paul the Apostle to the

Galatians.

Caput V Chapter V

Fratres, Spiritu ambulate, Brethren : Walk in the spirit,

et desideria carnis non per- and you shall not fulfil the

ficietis. Caro enim concu- lusts of the flesh. For the flesh

piscit adversus spiritum : lusteth against the spirit ; and

spiritus autem adversus the spirit against the flesh :

carnem: hsec enim sibi in- for these are contrary one to

vicem adversantur : ut non another : so that you do not

qusecumque vultis, ilia fa- the things that you would,

ciatis. Quod si spiritu du- But if you are led by the

cimini, non estis sub lege, spirit, you are not under the

Digitized by

Google

FOURTEENTH SUNDAY

329

law. Now the works of the
flesh are manifest, which are,
fornication, uncleanness, im-
modesty, luxury, idolatry,
witchcrafts, enmities, conten-
tions, emulations, wraths,
quarrels, dissensions, sects,
envies, murders, drunkenness,
revellings, and such like. Of
the which I foretell you, as I
have foretold to you, that they
who do such things shall not
obtain the kingdom of God.
But the fruit of the Spirit is
charity, joy, peace, patience,
benignity, goodness, longani-
mity, mildness, faith, modesty,
continency, chastity. Against
such there is no law. And
they that are Christ's have
crucified their flesh with the
vices and concupiscences.

Manifesta sunt autem opera
carnis : quae sunt fornica-
tio, immunditia, impudici-
tia, luxuria, idolorum ser-
vitus, veneficia, inimicitiae,
contentiones, aemulationes,
ir 86 , r i x ae , dissensiones,
sectse, invidise, homicidia,
ebrietates, comessationes,
et his similia ; quse praedico
vobis, sicut prsedixi: quo-
niam qui talia agunt, re-
gnum Dei non consequen-
ts*. Fructus autem Spiritus
est : charitas, gaudium,
pax, patientia, benignitas,
bonitas, longanimitas, man-
suetudo, fides, modestia,
continentia, castitas. Ad-
versus hujusmodi non est
lex. Qui autem sunt Christy
carnem suam crucifixerunt
cum vitiis et concupiscen-
tiis.

The bride, who came from the top of Sanir and
Hermon that she might be crowned,1 knows not
the servitude of Sinai ;2 still less is she under the
slavery of the senses. On the mountain, where
her tent is fixed for ever,8 her Spouse has broken
the fetters of the Jewish Law, and that more galling
chain which tied all people down — the web of sin
that covered all the nations of the earth.4 She,
the bride, is queen ; her sons are kings f the milk
whereon she feeds them6 infuses liberty within
them.7 Filled with the holy Spirit, who is their
glory and their strength,8 they have the Lord of
hosts looking on them, as they bravely fight battles
such as princes should engage in.9 Satan, too,
has beheld their glorious struggles, and his kingdom

1 Cant. iv. 8.
> Ibid. xxv. 7.
7 Gal iv. 31.

2 Gal. iv. 24-26.
* 1 St. Pet. ii. 9.
8 Bom. viii. 14, 26.

3 Isa. ii. 2.

6 Isa. lxvi. 8-12.

9 Eph. iv. 8, vi. 12.

Digitized by

Google

830

TIME AFTER PENTECOST

has been shaken to its foundations.1 Two cities
now divide the world between them;2 and the
holy city, made up of vanquishers over the devil,
the world, and the flesh, is full of admiration and
joy at seeing that the noblest of the nations flock
to her.3 The law which reigns supreme within
her walls is love, for the holy Spirit, who rules her
happy citizens, takes them far beyond the injunc-
tions or prohibitions of any law. Together with
charity, there spring up joy, peace, and those other
fruits, here enumerated by the apostle ; they grow
spontaneously from a soil which is saturated with
the glad waters4 of a stream, which is no other
than the sanctifying Spirit, who inundates the city
of God.6 We are not astonished at this new Sion's
being loved by the Lord above all the tabernacles
of Jacob,6 beautiful as those once were.7 Now
that the blessing has taken on earth the place once
held by the Law, the servants of God have become
sons and daughters. Even while living in the flesh,
they bear evidence of their heavenly origin, by
going on from virtue unto virtue. Though sojourn-
ing in this vale of tears, they are ever on the
ascent, approaching gradually nigher to the high
summits of holiness ; they reflect in their lives
the perfection of their heavenly Father,8 who, sur-
rounded as He thus is in Sion by this noble family,
is seen to be, in all truth, the God of gods.9

Flesh and blood have had no share in their
divine birth ; 10 flesh and blood have no hand in
their regenerated life.11 Their first birth being in
the flesh, they were flesh, and did the works of
death and ignominy mentioned in the Epistle,

1 St. John xii. 81. 2 St. Aug., De Civit. Dei.

a Isa. lx. 5. 4 Ps. lxiv. 11. 5 Ibid. xlv. 5.

6 Ibid, lxxxvi. 2. 7 Num. xxiv. 5.

s St. Matt. v. 48. 9 Ps. lxxxiii. 6-8. 19 St. John i. 12.
11 1 Cor. xv. 50.

Digitized by

FOURTEENTH SUNDAY

331

showing at every turn that they were from slime of
earth;1 but, born of the Spirit, they are spirit,2
and do the works of the spirit, in spite of the flesh
which is always part of their being.8 For, by
giving them of His own life, the Spirit has emanci-
pated them, by the power of love, from the tyranny
of sin,4 which held dominion over their members ; 6
and, having been grafted on Christ, they bring
forth fruit unto God.6

Man, therefore, who was once a slave to con-
cupiscence, has regained on the cross of Christ that
equilibrium of his existence7 which is true liberty.
The supremacy, which the soul had forfeited in
punishment for her revolt against God,8 has been
restored to her by the laver of the water of Baptism,
and now that she is once more queen, it is but just
that she chastise the slave who so long lorded it
over her, his rightful sovereign. Man owes nothing
to the flesh,9 especially after the miseries it has
brought upon him ; but further than this, God,
too, has been insulted by the sensual abominations
committed in His sacred presence ; and He, too,
demands atonement. For this purpose He mercifully
takes man, now that he is enfranchised, and con-
fides to him the task of sharing with His divine
Majesty in taking revenge on their common enemy
and usurper. Then again, this mortifying the flesh
and keeping it in subjection is a necessary means
for retaining the good position already obtained.
It is true that the rebel has been made incapable
of damaging those who are in Christ Jesus, and
who walk not according to the flesh and its vile
suggestions;10 but it is equally true that the rebel
is rebel still, and is ever watching for opportunities

1 Gen. ii. 7.
4 Bom. viii. 2.
7 Ibid. viii. 8.

2 St. John iii. 6.
6 Ibid. vii. 23.
8 Ibid. i. 28.
» Ibid. 1.

3 2 Cor. x. 3.

e Ibid. 4.

9 Ibid. viii. 12.

Digitized by

832

TIME AFTER PENTECOST

to assail the spirit. If there be exceptions, they
are exceedingly rare. The rule of the flesh is, to
attack the spirit all through life, and try to make
it yield. If one were an Antony in the desert, the
flesh would be fierce in its assaults even there. If
the saint were a Paul, just fresh from the third
heaven of his sublime revelations, the flesh would
have impudence enough to buffet even him.1 So
that, had we no past sins to atone for, the com-
monest prudence would urge us to take severe
measures of precaution against an enemy who is so
fearfully untiring in his hatred of us, and, what is
worse, lives always in our own home. St. Paul,
of whom we were just speaking, says of himself :
' I chastise my body, and bring it into subjection,
lest, perhaps ... I should become reprobate P2

Penance and mortification differ in this : that
penance is a debt of justice, incumbent on the
sinner ; mortification is a duty commanded by
prudence; which duty becomes that of every
Christian who is not foolish enough to pretend to
be out of the reach of concupiscence. Is there any-
one living who could honestly say that he has
fully acquitted himself of these two duties, that he
has satisfied the claims of God's justice, and that he
has stifled every germ of his evil passions ? All
spiritual masters, without exception, teach that no
man who is desirous either of perfection or of salva-
tion should limit himself to the rules of simple
temperance, that cardinal virtue which forbids
excess in pleasures of any kind. This, they tell us,
is not enough ; and that the Christian, taking up
another virtue, namely fortitude, must from time
to time refuse himself even lawful gratifications;
must impose privations on himself which are not
otherwise of obligation ; must even inflict punish-
ment on himself in the manner and measure per-
i 2 Cor. xii. 7. 2 1 Cor. ix. 27.

Digitized by

FOURTEENTH SUNDAY

383

mitted him by a discreet director. Amidst the
thousands of holy writers who treat of this point of
asceticism, let us listen to the amiable and gentle
St. Francis of Sales. ' If,' says he, in his Introduc-
tion to a Devout Life — ' if you can bear fasting you
would do well to fast on certain days, beyond those
fasts which the Church commands us to observe . . . ;
even when one does not fast much, yet does the
enemy fear us all the more when he sees that we
know how to impose a fast on ourselves. Wednes-
days, Fridays, and Saturdays were the days whereon
the Christians of former times most practised
abstinence. Therefore, do you choose out of these
for your fasts, as far as your devotion, and the
discretion of your director will counsel you to do. . . .
The discipline, when taken with moderation, pos-
sesses a marvellous power for awakening the desire
for devotion. The hair-shirt is efficacious in re-
ducing the body to subjection . . . ; on days which
are especially devoted to penance, one may wear it,
the advice of a discreet confessor having been pre-
viously taken.'1 Thus speaks the learned Doctor
of the Church, the saintly Bishop of Geneva, whose
sweet prudence is almost proverbial ; and they to
whom he addresses these instructions are persons
living in the world. In the world, quite as much as
in the cloister, the Christian life, if seriously taken
up, imperatively requires this incessant war of the
spirit against the flesh. Let that war cease, and
the flesh speedily usurps the sway, and reduces the
soul to a state of torpor, by either seizing her very
first attempts at virtue and chilling them into
apathy, or by plunging her, at a single throw, deep
into the filth of sin.

Neither is it to be feared that affability in the
Christian's social intercourse will be in any way
impaired by this energy of self-mortification. That
1 Introduction to a Devout Life, Part III., ch. xxiii.

Digitized by

334

TIME AFTER PENTECOST

virtue which is based on such forgetfulness of one-
self, as to make him love discomfort and suffering
for God's sake, does not render such a man one
whit less pleasing in company, or rob the friendly
circle he frequents of one single charm. But will
it not interfere somewhat with an article which the
world is very jealous about ? No. When dress is
what Christian reserve would have it be, in other
and plainer words, when it is the love of Jesus that
regulates the arrangements, there is no toilet where
the jewels of penance may not find their place,
without in the least intruding upon those of the
world. The day of judgment will give a strange
lesson to those many good-for-nothing and cowardly
Christians who feel sure that everyone of their
acquaintance is as fond of easy-going softness as
they themselves are! Then will be revealed to
them the pious schemes of penance, which Christian
love of the cross suggested, as means for crucifying
their flesh even amidst pleasures, and to those
very persons who were the most admired in the
worldling's earthly paradise of gay saloons.

And ought it not to be thus? Ought not the
cross to be most dear to men? Yes, unless we
hold that Christianity and divine love have„entirely
disappeared from this world. How is it possible to
love Jesus, the Man of sorrows,1 and not love His
sufferings? Can we say that we are walking in
His footsteps if we are not on the road to Calvary ?
' If any man will come after Me/ says Jesus, ' let
him deny himself, and take up his cross, and follow
Me !'2 And the Church, who is one with her divine
Spouse — the Church who completes Him in all
things,3 and, therefore, continues through all ages
His life of expiation and atonement — puts on her
children the sublime task which the apostle thus
expresses : ' I fill up those things that are wanting

1 Isa. liii. 3. 2 St. Matt. xvi. 24. 3 Eph. i. 23.

Digitized by

FOURTEENTH SUNDAY

385

of the sufferings of Christ, by suffering in my flesh
for His body, which is the Church.'1

Sublime task indeed! Filial, as far as the
Church is concerned, but divine, also, and deifying,
if we consider the union it produces between the
Word and the soul. The Word gives to the soul
what He has not given to the angels ; He invites
her to a share of that chalice, which the eternal
Father reserved to Jesus' sacred Humanity.2 Here
we have the intimacy of the bride : the one same
cup for the two, and it unites their two lives into
one. It is a cup of sorrow's holy inebriation ; they
both drink it with avidity ; and that avidity gives
such vehemence to their union that the creature at
times leaves her ecstasy all stigmatized in soul, yea,
it may be in her body too, with the wounds of her
crucified Lord. But whether our Lord communicate
or not, either invisibly or visibly, the stigmata of
His love to the soul that is devoted to Him, there
is always, under one form or other, the royal seal,
which gives the surest sign of authenticity to the
contract of divine union here below; that seal is
suffering. Many, who on hearing or reading the
favours gratuitously granted to certain saintly souls
are excited to a feeling of holy envy, would shrink
back with dismay if they were told of the trials
they had to go through before gaining such mystic
ascensions. Even when the trials of purification
(of which we were speaking on a former occasion3)
are all over, the place of meeting is invariably that
which the inspired Canticle calls the Mount of
myrrh,4 which is but another name for suffering.
Myrrh is the first fragrant herb culled by the
divine Word in the mystic garden ; nay, it is the
only one He expressly mentions.5 Myrrh distils

1 Col. i. 24. a St. John xviii. 11.

3 The sixth Sunday after Pentecost.

* Cant. iv. 6. « Ibid. v. 1.

Digitized by

336

TIME AFTER PENTECOST

from the bride's hands, and her fingers are full of
it;1 her Spouse is the bouquet she clasps to her
heart, but that bouquet is one of myrrh ;2 and His
lips are as lilies dropping choice myrrh.8

Of course, we are too miserable ever to aspire to
be raised up by the holy Spirit to those heights of
the mystic life, where divine union produces such
marvellous results as those we have already
mentioned ; but let us remember that neither the
intensity, nor the merit of love, nor even the reality
of effective union depends on those exterior mani-
festations. It should suffice to make us love, and
even] go in quest of suffering, to remember how
faith teaches us that it was life-long with Him,
who wishes, and infinitely deserves, to be the one
object of our thoughts and affections. We are
members of a Head who was crowned with thorns ;
can we pretend to have nothing but pleasures and
flowers? Let us not forget that all the saints
must, when in heaven, be likenesses of the new
Adam;4 and that the eternal Father admits no
one into His house, who is not conformable to the
image of His Son.6

In the Gradual, the Church sings the happy
confidence she has put in her divine Spouse. The
Alleluia- verse invites us to rejoice, as she, our
mother, does in God our Saviour.

Bonum est confidere in It is better to trust ior the

Domino, quam confidere in Lord than to trust in man.
homine.

V. Bonum est sperare in V. It is better to hope in the

Domino, quam sperare in Lord than to hope in princes,

principibus. Alleluia, alleluia.

Alleluia, alleluia. V. Come, let us praise the

V. Venite, exsultemus Do- Lord with joy ; let us joyfully

mino: jubilemus Deo salu- sing to God our Saviour. Alle-

GRADUAL

tari nostro. Alleluia.

luia.

1 Cant. v. 5. 2
4 1 Cor. xv. 45-49.

2 Ibid. i. 12.

2. 3 Ibid. v. 13.

6 Rom. viii. 29, 80.

Digitized by

Google

FOURTEENTH SUNDAY

337

Sequentia sancti Evangelii
secundum Matthaeum.

Caput VI.

In illo tempore : Dixit
Jesus discipulis suis : Nemo
potest duobus dominis ser-
vire : aut enim unum odio
habebit, et alterum diliget :
aut unum sustinebit, et al-
terum contemnet. Nonpo-
testis Deo servire, et mam-
monae. Ideo dico vobis, ne
solliciti sitis animae vestrae
quid manducetis, neque cor-
pori vestro quid mduamini.
Nonne anima plus est quam
esca: et corpus plus quam
vestimentum? Bespicite
volatdlia cceli, quoniam non
serunt, neque metunt, neque
congregant in horrea : et Pa-
ter vester ccelestis pascit ilia.
Nonne vos magispluris estis
illis ? Quis autem vestrum
cogitans, potest adjicere ad
staturam suam cubitum
unum? Et de vestdmento
quid solliciti estis? Con-
siderate lilia agri, quomodo
crescunt : non laborant,
neque nent. Dico autem
vobis, quoniam nec Salo-
mon in omni gloria sua
coopertus est sicut unum ex
istis. Si autem f cenum agri,
quod hodie est, et eras in
clibanum mittitur, Deus sic
vestit: quanto magis vos
modicae fidei ? Nolite ergo
solliciti esse, dicentes : Quid
manducabimus, aut quid bi-
bemus, aut quo operiemur ?
Haec enim omnia gentes in-

Sequel of the holy Gospel ac-
cording to Matthew.

Chapter VI.

At that time: Jesus said to
his disciples : No man can serve
two masters. For either he
will hate the one, and love the
other : or he will sustain the
one, and despise the other.
You cannot serve God and
mammon. Therefore I say to
you, be not solicitous for your
fife, what you shall eat, nor for
your body, what you shall put
on. Is not the life more than
the meat, and the body more
than the raiment? Behold
the birds of the air, for they
neither sow, nor do they reap,
nor gather into barns, and
your heavenly Father feedeth
them. Are not you of much
more value than they ? And
which of you, by taking
thought, can add to his stature
one cubit ? And for raiment
why are you solicitous ? Con-
sider the lilies of the field how
they grow: they labour not,
neither do they spin. But I
say to you, that not even
Solomon in all his glory was
arrayed as one of these. And
if the grass of the field, which
is to-day, and to-morrow is
cast into the oven, God doth so
clothe; how much more you,
O ye of little faith? Be not
solicitous therefore, saying,
what shall we eat, or what
shall we drink, or wherewith
shall we be clothed? For
after all these things do the
28

Digitized by

338

TIME AFTER PENTECOST

quirunt. Scit enim Pater heathens seek. For your
vester, quia his omnibus in- Father knoweth that you have
digeti8. Quserite ergo pri- need of all these things. Seek
mum regnum Dei, et justi- ye therefore first the kingdom
tiam ejus: et hsec omnia of God, and his justice, and
adjicientur vobis. all these things shall be added

unto you.

The supernatural life can never be healthy in
men's souls, unless it triumph over the three
enemies, which St. John calls concupiscence of the
flesh, concupiscence of the eyes, and the pride of
life.1 As to the first of these, our Epistle has been
instructing us upon the obstacle it raises against
the action of the holy Spirit, and on the means we
are to adopt for surmounting it. Pride of life is
overcome by humility, on which the Church has
several times spoken to us during the previous
Sundays. The Gospel which has just been read to
us is the condemnation of the concupiscence of the
eyes — that is, attachment to the goods of this
world which, of themselves, are goods but in
name and appearance.

No man, says our Lord, can serve two masters;
and these two masters are, God and mammon.
Mammon means riches.2 Eiches are not, of their
own nature, bad. When lawfully acquired, and
used agreeably to the designs of God, riches help
the possessor to gain true goods for his soul ; he
stores up for himself, in the kingdom of his eternal
home, treasures, which neither thieves nor rust can
reach.8 Ever since the Incarnation, wherein the
divine Word espoused poverty to Himself, it is the
poor that are heaven's nobility. And yet, the
mission of the rich man is a grand one : he is per-
mitted to be rich in order that he may be God's
minister to make all the several portions of ma-
terial creation turn to their Creator's glory. God

1 1 St. John ii. 16. 2 Homil. did. 3 St. Matt. vi. 19, 20.

Digitized by

FOURTEENTH SUNDAY

339

graciously vouchsafes to entrust into his hands
the feeding and supporting of the dearest of His
children, that is, the poor, the indigent and suffer-
ing members of His Christ He calls him to uphold
the interests of His Church, and be the promoter
of works connected with the salvation of men. He
confides to him the keeping up of the beauty of
His temples. Happy that man, and worthy of all
praise, who thus directly brings back to the glory
of their Maker the fruits of the earth, and the
precious metals she yields from her bosom ! Let
not such a man fear : it is not of him that Jesus
speaks those anathemas uttered so frequently by
Him against the rich ones of this world. He has
but one Master — the Father who is in heaven,
whose steward he humbly and gladly acknowledges
himself to be. Mammon does not domineer over
him ; on the contrary, he makes her his servant,
and obliges her to minister to his zeal in all good
works. The solicitude he takes in spending his
wealth in acts of justice and charity, is not that
which our Gospel here blames; for, in all such
solicitude, he is but following our Lord's precept,
of seeking first the kingdom of God ; and the riches
which pass thrctugh his hands in the furtherance
of good works, do not distract his thoughts from
that heaven where his heart is, because his true
treasure is there.1

It is quite otherwise when riches, instead of
being regarded as a simple means, become the very
end of a man's existence, and that to such an extent
as to make him neglect, yea, and sometimes forget,
his last end. ' The ways of every covetous man,'
says the Scripture, 4 destroy the souls of the
possessors.'2 The apostle explains this by saying
that the love of money drives a man into tempta-
tion and the snares of the devil, by the countless
1 St. Matt. vi. 21. * Prov. i. 19.

23—2

Digitized by

340

TIME AFTER PENTECOST

unprofitable and hurtful desires it excites within
him ; it drowns men in destruction and perdition,
making them even barter away their faith.1 And
yet, the more an avaricious man gets, the less he
spends. To nurse his treasure, to gaze upon it,2
to be thinking of it all day and night long, when
obliged to go from home — that is what he lives
for ; and his money becomes at last his idol.8 Yes,
mammon is not merely his master, whose com-
mands are obeyed before all others, but it is his
god, before which he sacrifices friends, relatives,
country, and himself, for he devotes, and, as it is
said in Ecclesiasticus, throws away his whole soul
and body to his idol.4 Let us not be astonished
at our Gospel declaring that God and mammon
are irreconcilable enemies ; for, who was it but
mammon that had our Lord Jesus sacrificed on
its hateful altar, for thirty pieces of silver ? Of all
the devils in hell, is there one whose hideous guilt
is deeper than the fallen angel who prompted Judas
to sell the Son of God to His executioners ? It is
the avaricious who alone can boast of deicide!
The vile love of money, which the apostle defines
as the root of all evils,6 can lay claim to having pro-
duced the greatest crime that was aver perpetrated !

But, without going into such crimes as made
the authors of the inspired Books of even the old
Testament say that 1 nothing is more wicked than
the covetous man . . .; there is not a more
wicked thing than to love money'6 — it is easy to
allow oneself to be led, as regards this world's
goods, into an excessive solicitude, which prudence
condemns. What ineffable truth and clearness in
the reasoning of our Jesus, as put before us in
to-day's Gospel ! To attempt to add any human

1 1 Tim. vi. 9, 10. 2 Eccles. v. 9, 10.

3 Eph. v. 5 ; Col. iii. 5.
8 1 Tim. vi. 10.

4 Ecclus. x. 10.
e Ecclus. x. 9, 10.

Digitized by

Google

FOURTEENTH SUNDAY

841

words to these of His, would be an insult offered to
both their charm and their energy. The exquisitely
beautiful comparisons of the birds of the air, and
the lilies of the fold, by which our divine Master
shows how such solicitude is the very opposite of
the confidence we should have in our heavenly
Father, are beyond all comment We may add,
however, that solicitude of this sort would prove
the existence of an attachment to earthly things,
which is incompatible with anything approaching
to Christian perfection, or to the desire of making
progress in the paths of divine union. The unitive
way is possible in every state of life ; only, there
must be one condition observed, and that is, the
soul must be detached from every tie that could
keep her from going to God. The religious breaks
these ties by his three vows, which are in direct
opposition to the triple concupiscence of fallen
nature ; the layman, who, though he is living in
the world, desires to be what his Creator would
have him be, must, without the aid of the real
separation which the religious makes, be quite as
completely detached from his own will, and sen-
suality, and riches, in order that all his intentions
and aspirations may be fixed on the eternal home,
where his one infinite, loved treasure is. If he
does not bring himself, even in the midst of his
riches, to be as poor in spirit as the religious is
in deed, his progress will be checked at the very
first step he takes in the contemplative life ; and,
if he allow the obstacle to block up the way, he
must give up all idea of rising, in light and love,
above the lowly paths of the majority of Christians.

Like the other portions of to-day's liturgy, the
Offertory is all confidence and joy. The prince of
the heavenly hosts — the Archangel St. Michael,
whose feast is at hand, and whom the Church
always invokes in the blessing of the incense at

Digitized by

342

TIME AFTER PENTECOST

this part of the Mass — is he not ever ready to
protect and watch over those who fear the Lord ?

Immittet angehis Domi- The angel of the Lord shall
ni in circuital timentium encamp round about them
eum et eripiet eos : gustate that fear him ; taste and see,
et videte, quoniam suavis that the Lord is sweet,
est Dominus.

Let us, in the Secret, pray that the saving Host,
offered on the altar, may, by its virtue, purify our
soul, and draw the divine power to our assistance.

Concede nobis, Domine, Grant, we beseech thee, 0

qusesumus : ut hsec Hostia Lord, that this saving Host

salutaris et nostrorum fiat may both cleanse us from our

purgatio delictorum, et tusB sins, and render thy majesty

propitiatio potestatis. Per propitious to us. Through,

Dominum. etc.

The other Secrets, as on page 130.

The Communion-anthem, taken from the Gospel
which now is assigned to this Sunday, was not the
one primitively used ; the ancient liturgists make
no mention of it in its present position, nor is it to
be found there in any of the manuscripts consulted
by Blessed Thomasi, when he was preparing the
publication of his Antiphonary. The composition
of this and some other Masses shows some few
variations of this kind ; but these are details, which,
whatever may be their interest in other respects,
savour too much of erudition, and the nature of
this work necessarily excludes them.

COMMUNION

Primum quserite regnum Seek ye first the kingdom of
Dei, et omnia adjicientur God, and all things shall be

OFFERTORY

SECRET

vobis, dicit Dominus.

added unto you, saith the
Lord.

FOURTEENTH SUNDAY

313

An ever-growing love of purity, heaven's protec-
tion, and final perseverance — these are the precious
fruits of our frequent assistance at these sacred
mysteries. Let us secure them, by joining our
mother in her Postcommunion prayer.

POSTCOMMUNION

Purificent semper et mu-
niant tua sacramenta nos,
Deus : et ad perpetuae du-
cant salvationis effectum.
Per Dominum.

May these thy mysteries, O
God, continually purify and
strengthen us, and procure us
eternal salvation. Through, etc.

The other Postcommunions as on page 181.

VESPERS

The psalms, capitulum, hymn, and versicle, as
above, pages 71-81.

ANTIPHON OF THE MAGNIFICAT

Quae rite primum regnum
Dei, et justitiam ejus, et
hsec omnia adjicientur vo-
bis. Alleluia.

OREMUS

Gustodi, Domine, quse-
sumus, Eccle8iam tuam
propitiatione perpetua : et
quia sine te labitur humana
mortalitas, tuis semper au-
xiliis et abstrahatur a no-
xiis, et ad salutaria diri-
gatur. Per Dominum no-
strum.

Seek ye first the kingdom
of God and his justice, and all
these things shall be added
unto you. Alleluia.

LET US PRAY

Preserve, O Lord, we be-
seech thee, thy Church by thy
constant mercy ; and whereas,
without thee, human mortality
fails, may it, by thine aid, be
ever delivered from what
things are hurtful, and be
directed towards such as are
salutary. Through, etc.

Digitized by

Google

344

TIME AFTER PENTECOST

THE FIFTEENTH SUNDAY AFTEB
PENTECOST

MASS

The Introit for this Sunday, which now goes under
the name of the Sunday of the widow of Nairn,
because of the Gospel read on it, gives us a sample
of the prayers we should address to our Lord in
our necessities. Last Sunday we heard our Jesus
promising to provide for all our wants, on the
condition that we would serve Him faithfully, by
seeking His kingdom. When we present our
petitions to Him, let us show Him the confidence
He so well deserves from us; and we shall be
graciously heard.

INTROIT

Inclina, Domine, aurem Incline thine ear, 0 Lord,
tuam ad me, et exandi me : unto me, and hear me : save
salvum fac servum tuum, thy servant, 0 my God, who
Dens mens, sperantem in hopeth in thee ; have mercy on
te : miserere mini, Domine, me, 0 Lord, for I have cried
quoniam ad te clamavi tota to thee all the day.
die.

P*. Laetifica animam servi Ps. Give joy to the soul of
tui: quia ad te, Domine, thy servant: for to thee, 0
animam meam levavi Glo- Lord, have I lifted up my
ria Patri. Inclina. soul. Glory, etc. Incline.

The humility wherewith our holy mother the
Church presents her supplications to God should
serve as a model to us. If the bride herself thus
treats with God, what ought not to be our sentiments
of lowliness, when we appear in the presence of
sovereign Majesty? We may well say to this
tender mother of ours what the disciples said to
Jesus : 4 Teach us how to pray V1 Let us unite
with her in this Collect.

1 St. Luke xi. 1.

Digitized by

FIFTEENTH SUNDAY

845

COLLECT

Ecclesiam tuam, Domine, May thy continued mercy,

miseratio continuata mun- O Lord, cleanse and defend thy

det et muniat : et, quia sine Church ; and because, without

te non potest salva consi- thee, she cannot keep safe,

stereo tuo semper munere may she always be governed

gubernetur. Per Dominum. by thy gift. Through, etc.

The other Collects, as on page 120.

Lectio Epistolae beati Pauli
Apostoli ad Galatas.

Capita V. et VI.

Fratres, Si spiritu vivi-
mus, spiritu et ambulemus.
Non efficiamur inanis glo-
rise cupidi, invicem provo-
cantes, invicem invidentes.
Fratres, et si prseoccupatus
fuerit homo in aliquo de-
licto, vos, qui spirituales
estis, hujusmodi instruite
in spiritu lenitatis, consi-
derans teipsum, ne et tu
tenteris. Alter alterius one-
ra portate, et sic adimple-
bitis legem Christi. Nam
si quis existimat se aliquid
esse, cum nihil sit, ipse
se seducit. Opus autem
suum probet unusquisque,
et sic in semetipso tan turn
gloriam habebit, et non in
altero. Unusquisque enim
onus suum portabit. Com-
municet autem is, qui cate-
chizatur verbo, ei, qui se ca-
techizat, in omnibus bonis.
Nolite errare : Deus non
irridetur. Quae enim semi-
naverit homo, hsec et metet.
Quoniam qui seminat in

Lesson of the Epistle of St.
Paul, the Apostle, to the
Galatians.

Chapters V. and VI.

Brethren : If we live in the
Spirit, let us also walk in the
Spirit. Let us not be made
desirous of vain -glory, pro-
voking one another, envying
one another. Brethren, if
a man be overtaken in any
fault, you who are spiritual,
instruct such a one in the spirit
of meekness, considering thy-
self, lest thou also be tempted.
Bear ye one another's burdens :
and so you shall fulfil the law
of Christ. For if any man
think himself to be some-
thing, whereas he is nothing,
he deceiveth himself. But let
every one prove his own work,
and so he shall have glory in
himself only, and not in
another. For every one shall
bear his own burden. And let
him that is instructed in the
word, communicate to him,
that instructeth him, in all
good things. Be not deceived,
God is not mocked. For what
things a man shall sow, those
also shall he reap. For he that

Digitized by

346

TIME AFTER PENTECOST

carne sua, de carne et
metet corruptionem : qui
autem seminat in spiritu,
de spiritu metet vitam seter-
nam. Bonum autem facien-
tes, non deficiamus: tem-
pore enim suo metemus,
non deficientes. Ergo dum
tempus habemus, operemur
bonum ad omnes, maxime
autem ad domesticos fidei.

soweth in the flesh, of the flesh
also shall reap corruption. But
he that soweth in the spirit,
of the spirit shall reap life
everlasting. And in doing
good, let us not fail. For in
due time we shall reap not
failing. Therefore, whilst we
have time, let us work good to
all men, but especially to those
who are of the household of
the faith.

Holy Church resumes the lesson of St. Paul,
where she left it last Sunday. The spiritual life —
the life produced in our souls by the holy Spirit,
in place of the former life of the flesh — is still the
subject of the apostle's teaching. When the flesh
has been subdued, we must beware of supposing
that the structure of our perfection is completed.
Not only must the combat be kept up after the
victory, under penalty of losing all we have won,
but we must also be on the watch, lest one or other
of the heads of the triple concupiscence take advan-
tage of the soul's efforts being elsewhere directed,
to raise itself against us, and sting us all the more
terribly, because it is left to do just as it pleases.
The apostle warns us here of vain-glory, and well
he may ; for vain-glory is, more than other enemies,
always in a menacing attitude, ready to infuse its
subtle poison even into acts of humility and
penance ; hence the Christian, who is desirous to
serve God, and not his own gratification, by the
virtues he practises, must keep up a specially
active vigilance over this passion.

Let us think for a moment of the madness that
culprit would be guilty of, who having his sentence
of death commuted for a severe flogging, should
take pride in the stripes left on his body by the
whip ! May this madness never be ours ! It would

Digitized by

FIFTEENTH SUNDAY

347

seem, however, as though it were far from being
impossible, seeing how the apostle, immediately
after telling us to mortify our flesh, bids us take
heed of vain-glory. In fact, we are not safe on this
subject, excepting inasmuch as the outward humilia-
tion, inflicted by us on our body, has this for its
principle, that our soul should voluntarily humble
herself at the sight of her miseries. The ancient
philosophers, too, had their maxims about the
restraint of the senses ; but those among them
who practised those admirably worded maxims
found them a stepping-stone for their pride to
mount up mountains high in self-conceit. It could
not be otherwise ; for they were totally devoid of
anything like the sentiments which actuated our
fathers in the faith, who, when they clad themselves
in sackcloth and prostrated on the ground,1 cried
out from the heartfelt conviction of the miseries
of human nature : ' Have mercy on me, 0 God,
according to Thy great mercy ! for I was conceived
in iniquities, and my sin is ever before me !'2

To practise bodily mortification, with a view to
get the reputation of being saints, is it not doing
what St. Paul here calls sowing in the flesh, that in
due time — that is, on the day when the intentions
of our hearts will be made manifest8 — we may reap,
not life and glory everlasting, but endless disgrace
and shame ? Among the works of the flesh men-
tioned in last Sunday's Epistle, we found conten-
tions, dissensions, jealousies,4 all of which are the
ordinary outcome of this vain-glory, against which
the apostle is now warning us. The production of
such rotten fruits would be an unmistakable sign
that the heavenly sap of grace had gone from our
souls, and that in its stead there had been brought
the fermentation of sin ; and that now, having

i 1 Paralip. xxi. 16, etc. 2 Ps. 1. 3 1 Cor. iv. 5.

* Gal v. 19-21.

Digitized by

348

TIME AFTER PENTECOST

made ourselves slaves as of old, we must tremble
because of the penalties threatened by God's law.
God is not mocked; and as to the confidence which
generous fidelity of love imparts to those who live
by the Spirit, it would, in the case we are now
supposing, be but a hypocritical counterfeit of the
holy liberty of the children of God. They alone
are His children, whom the holy Spirit leads 1 in
charity ; those others are led on by the flesh, and
such cannot please God.2

If, on the contrary, we would have an equally
unmistakable sign which is quite compatible with
the obscurities of faith, that we are really in posses-
sion of divine union, let us not take occasion from
the sight of others' defects and faults to be puffed
up with pride, but rather from the consideration of
our own miseries, be indulgent to everyone else.
If others fall, let us give them a helping and
prudent hand. Let us bear one another's burdens
along the road of life, and then, having thus fulfilled
the law of Christ, we shall know (and oh ! the joy
there is in such knowing !) that we abide in Him,
and He in us.8 These most thrilling words were
made use of by our Lord to express the future in-
timacy He would have with those who should eat
the Flesh of the Son of Man and drink His Blood in
holy Communion4 ; and St. John, who has recorded
them in his Gospel, takes them and uses them in
his Epistles, and (let us mark the deep mystery of
the application) applies them to all who, in the
Holy Ghost, observe the great commandment of
loving their neighbours.6

Would to God we could ever have ringing in our
ears the saying of the apostle : Whilst we have
time, let us work good to all men ! For the day will
come (and it is not so very far off) when the angel,

1 Bom. viii. 14. 2 Ibid. 8. 3 1 St. John iv. 13.

* St. John vi. 57. 5 1 St. John iii. 23, 24 ; iv. 12, 13.

Digitized by

FIFTEENTH SUNDAY

349

carrying the mysterious book, and having one foot
on the earth and the other on the sea, shall make
his mighty voice as that of a lion heard through
the universe, and, with his hand lifted up towards
heaven, shall swear by Him that liveth for ever
and ever, that time shall be no more.1 Then will
man reap with joy what he shall have sown in
tears2 ; he failed not, he grew not weary of doing
good while in the dreary land of his exile; still
less will he ever tire of the everlasting harvest,
which is to be in the living light of the eternal day.

As we sing the Gradual, let us remember that
the only praise which gives God pleasure is that
which goes up to Him from a soul where reigns
the harmony of the several virtues. The Christian
life, which is regulated by the ten commandments,
is the ten-stringed psaltery,8 on which the Finger
of God, the Holy Ghost,4 plays to the Spouse the
music that He loves to hear.

GRADUAL

Bonum est confiteri Do- It is good to give praise to

mino : et psallere nomini the Lord : and to sing to thy

tuo, Altissime. name, 0 Most High !

V. Ad annuntiandum V. To show forth thy mercy

mane misericordiam tuam, et in the morning, and thy truth

veritatem tuam per noctem. in the night.

Alleluia, alleluia. Alleluia, alleluia.

V. Quoniam Deus ma- V. For the Lord is a great

gnus Dominus, et rex ma- God, and a great King over

gnus super omnem terram. all the earth. Alleluia.
Alleluia.

GOSPEL

Sequentia saneti Evangelii Sequel of the holy Gospel

secundum Lucam. according to Luke.

Caput VII. Chapter VII.

In illo tempore : Ihat At that time : Jesus went

Jesus in civitatem quae vo- into a city that is called Nairn :

catur Nairn : et ibant cum and there went with him his

1 Apoc. x. 1-6. 2 Ps. cxxv. 5. 3 Ps. cxliii. 9.

* Cf. St. Luke xi. 20; St. Matt, xil 28.

Digitized by

350

TIME AFTER PENTECOST

eo discipuli ejus, et turba
copiosa. Cum autem appro-
pinquaret portse civitatis,
ecce defunctus efferebatur,
filius unicu8 matris suae : et
haec vidua erat : et turba
civitatis multa cum ilia.
Quam cum vidisset Domi-
nus, misericordia motus
super earn, dixit illi : Noli
flere. Et accessit, et tetigit
loculum (hi autem qui por-
tabant steterunt). Et ait:
Adolescens, tibi dico, surge.
Et resedit qui erat mortuus,
et coepit loqui. Et dedit
ilium matri suae. Accepit
autem omnes timor : et
magnificabant Deum, dicen-
tes : Quia Propheta magnus
surrexit in nobis: et quia
Deus visitavit plebem suam.

disciples, and a great multitude.
And, when he came nigh to
the gate of the city, behold a
dead man was carried out, the
only son of his mother; and
she was a widow : and a great
multitude of the city was with
her. Whom when the Lord had
seen, being moved with mercy
towards her, he said to her :
Weep not ! And he came near,
and touched the bier. And
they that carried it stood still.
And he said : Young man ! I
say to thee arise. And he that
was dead, sat up, and began
to speak. And he gave him to
his mother. And there came
a fear on them all: and they
glorified God, saying : A great
Prophet hath risen up among
us, and God hath visited his
people !

This is the second time during the year that
holy Church offers this Gospel to our consideration;
we cannot be surprised at this, for the fathers
selected by her as its interpreters1 tell us, on both
of these occasions, that the affl feted mother who
follows her son to the grave is the Church herself.

The first time we saw her under this symbol, of
a mother mourning for her child, was in the peni-
tential season of Lent.2 She was then, by her
fasting and prayer (united as those were with her
Jesus' sufferings), preparing the resurrection of
such of our brethren as were dead in sin. Their
resurrection was realized, and we had them, in all
the fullness of their new life, seated side by side
with us at the Paschal Table. What exquisite joy,
on that feast of feasts, inundated the mother's

1 St. Amb., in Luc., v. ; St. Aug., Serm. 44, de Verb. Dom.
2 Thursday of the fourth week of Lent,

Digitized by Google

FIFTEENTH SUNDAY

851

heart, as she thus shared in the triumphant
gladness of her divine Spouse ! Jesus was, by His
one Resurrection, twice over the conqueror of
death — He rose from the grave, and He gave back
the child to the mother. The disciples of this risen
Lord, who follow Him closely by their observance
of the evangelical counsels, they, and the whole
multitude that associated themselves with the
Church, glorified Jesus for His wonderful works,
and sang the praises of God who thus vouchsafed
to visit His people.

The mother ceased to weep. But since then the
Spouse has again left her, to return to His Father ;
she has resumed her widow's weeds, and her suffer-
ings are continually adding to the already well-
nigh insupportable torture of her exile. And
whence these sufferings ? From the relapses of so
many of those ungrateful children of hers, to whom
she had given a second birth,1 and at the cost of such
pains and tears ! The countless cares she then spent
over her sinners, and that new life she gave them in
the presence of her dying Jesus — all this made each
of the penitents, during the Great Week, as though
he were the only son of that mother. What an intense
grief, says St. John Chrysostom, that so loving a
mother should see them relapsing, after the com-
munion of such mysteries, into sin which kills
them ! ' Spare me,' as she may well say, in the
words which the holy doctor puts into the apostle's
mouth. ' Spare me ! No other child, once born
into this world, ever made his mother suffer the
pangs of child-birth over again V To repair the
relapse of a sinner costs her no less travail than to
give birth to such as have never believed.2

And if we compare these times of ours with the
period when sainted pastors made her words re-
spected all over the world, is there a single Christian
1 Gal. iv. 19. 2 St. Chbys., De $amit, Horn. I.

Digitized by

852

TIME AFTER PENTECOST

still faithful to the Church, who does not feel im-
pelled by such contrast to be more and more
devoted to a mother so abandoned as she now is ?
Let us listen to the eloquent words of St. Laurence
Justinian on this subject. ' Then,' says he, ' all
resplendent with the mystic jewels wherewith the
Bridegroom had beautified her on the wedding-day,
she thrilled with joy at the increase of her children,
both in merit and in number ; she urged them to
ascend to ever greater heights ; she offered them to
God; she raised them in her arms up towards
heaven. Obeyed by them, she was, in all truth,
the mother of fair love and of fear1 ; she was
beautiful as the moon, bright as the sun, terrible
as an army set in array.2 She stretched out her
branches as the turpentine-tree, and beneath their
shadow she sheltered those whom she had begotten
against the heat, and the tempest, and the rain.
So long, then, as she could she laboured, feeding
at her breasts all those she was able to assemble.
But her zeal, great as it was, has redoubled from
the time she perceived that many, yea very many,
had lost their first fervour. Now for many years
she is mourning at the sight of how, each day, her
Creator is offended, how great are the losses she
sustains, and how many of her children suffer
death. She that was once robed in scarlet has put
on mourning garments ; her fragrance is no longer
perceived by the world ; instead of a golden girdle,
she has but a cord, and instead of the rich orna-
ment of her breast, she is vested in haircloth.8
Her lamentations and tears are ceaseless. Cease-
less is her prayer, striving if, by some way, she
may make the present as beautiful as times past ;
and yet, as though it were impossible for her to
call back that lovely past, she seems wearied with
such supplication. The word of the prophet has

1 Ecclus. xxiv. 24. » Cant. vi. 9. 3 Isa. iii. 24.

Digitized by

FIFTEENTH SUNDAY

853

come true : " They are all gone aside, they are become
unprofitable together ; there is none that doth good,
no, not one!"1 . . . The manifold sins committed
by the Church's children against the divine pre-
cepts show that they who so sin are rotten members,
members alien to the body of Christ. Nevertheless
the Church forgets not that she gave them birth in
the laver of salvation ; she forgets not the promises
they then made to renounce the devil, and the
pomps of the world, and all sin. Therefore does
she weep over their fall, being their true mother,
and never losing the hope of winning their resurrec-
tion by her tears. Oh what a flood of tears is thus
every day shed before God ! What fervent prayers
does this spotless virgin send, by the ministry of
the holy angels, up to Christ, who is the salvation
of sinners ! In the secret of hearts, in lonely
retreats, as well as in her public temples, she cries
out to the divine mercy, that they, who are now
buried in the filth of vice, may be restored to life.
Who shall tell the joy of her heart, when she
receives back living, the children she mourned
over as dead ? If the conversion of sinners is such
joy to heaven,2 what must it be to such a mother ?
According to the multitude of the sorrows of her
heart,3 so will be the consolations, giving joy to her
soul.' 4

It is the duty of us Christians, who by God's mercy
have been preserved from the general decay, to
share in the anguish of our mother, the Church;
we should humbly but fervently co-operate with
her in all her zealous endeavours to reclaim our
fallen brethren. We surely can never be satisfied
with not being of the number of those senseless
sons who are a sorrow to their mother,6 and despise

1 Ps. xiii. 3. 2 St. Luke xv. 7. 3 Ps. xciii. 19.
* S. Laur. Just., De Compunct. et Plcmctu Christ. Perfect.
5 Prov. xvii. 25.

Digitized by

354

TIME AFTER PENTECOST

the labour of her that bore them.1 Had we not the
holy Spirit to tell us how he that honoureth his
mother is as one that layeth up to himself a
treasure,2 the thought of what our birth cost her3
would force us to do everything that lies in our
power to comfort her. She is the dear bride of the
Incarnate Word; and our souls, too, aspire to
union with Him. Let us prove that such union is
really ours by doing as the Church does ; that is,
by showing in our acts the one thought, the one
love which the divine Spouse always imparts to
souls that enjoy holy intimacy with Him, because
there is nothing He Himself has so much at heart;
the thought of bringing the whole world to give
glory to His eternal Father, and the love of
procuring salvation for sinners.

Let us unite with the Church, our mother, in
singing now in the Offertory the realization, in
part at least, of her expectations ; let not our lips
ever be shut up in senseless silence when we have
our God bestowing favours on us.

OFFERTORY

Exspectans exspectavi With expectation, I have

Dominum, et respexit me : waited for the Lord, and he

et exaudivit depreoationem was attentive to me : and he

meam, et immisit in os heard my prayer ; and he put

meuin canticum novum, a new canticle into my mouth,

hymnum Deo nostro. a song to our God

In the Secret let us put ourselves, and everything
that belongs to us, under the all-powerful custody
of the divine mysteries.

SECRET

Tua nos, Domine, sacra- May thy mysteries, O Lord,
menta custodian t : et con- be custody unto us : and always

1 Prov. xxx. 17. 2 Ecclus. iii. 5. 3 Tob. iv. 4.

Digitized by

FIFTEENTH SUNDAY

355

tra diabolicos semper tue- defend us against the attacks
antur incursus. Per Do- of the deviL Through, etc.
milium.

The other Secrets, as on page 130.

Jesus' word called back from death the son of
the widow of Nairn; His Flesh is the life of the
world, for it is the Bread, whose praise we are now
to celebrate in our Communion-anthem.

COMMUNION

Panis, quern ego dedero, The bread, which I will
caro mea est pro saeculi give, is my flesh for the life
vita. of the world.

Divine union is not perfect in us unless the
mystery of love so predominates over both our
minds and bodies, as that they be fully possessed by
it, as our mother here words its efficacy ; we must
be influenced and directed by it, and not by nature,
that is, by the dictates of flesh and blood and
human sense.

POSTCOMMUNION

Mentes nostras et corpora May the operation of the

possideat, quaesumus Do- heavenly gift possess our

mine, doni coelestis opera- minds and bodies, we beseech

tio : ut non noster sensus thee, O Lord : that our own

in nobis, sed jugiter ejus sense may not rule us, but

prseveniat effectus. Per Do- may the efficiency of that

minum. gift ever take the lead in us.

Through, etc.

The other Postcommunions, as on page 181.

VESPERS

The psalms, capitulum, hymn, and versicle, as
above, pages 71-81.

24—2

Digitized by Google

356

TIME AFTER PENTECOST

ANTIPHON OF

Propheta magnus sur-
rexit in nobis, et quia Deus
visitavit plebem suam.

ORBMUS

Ecclesiam tuain, Domine,
miseratio continuata mun-
det et muniat ; et quia sine
te non potest salva consi-
stere, tuo semper inunere
gubernetur. Per Doininum.

THE MAGNIFICAT

A great Prophet hath risen
up among us, and God hath
visited his people.

LET US PRAT

May thy continued mercy,
0 Lord, cleanse and defend
thy Church ; and, because with-
out thee she cannot keep safe,
may she always be governed
by thy gift. Through, etc.

THE SIXTEENTH SUNDAY AFTEB
PENTECOST

MASS

The resuscitation of the son of the widow of Nairn,
on which our thoughts were fixed last Sunday, has
reanimated the confidence of our beloved mother,
the Church; her prayer goes up all the more
earnestly to her Spouse, who leaves her on earth,
for a time, that she may grow dearer to Him by
sufferings and tears. Let us, of course, enter into
these her sentiments which guided her in the choice
of to-day's Introit.

INTROIT

Miserere mihi, Domine,
quoniam ad te clamavi tota
die : quia tu, Domine, sua-
vis ac mitis es, et copiosus
in misericordia omnibus in-
vocantibus te.

Pa. Inclina, Domine, au-
rem tuam mihi, et exaudi
me : quoniam inops et pau-
per sum ego. Gloria Patri.
Miserere.

Have mercy on me, O Lord,
for I have cried unto thee all
the day ; for thou, Lord, art
sweet and mild, and plenteous
in mercy to all that call upon
thee.

P*. Incline thine ear unto
me, O Lord, and hear me :
for I am needy and poor.
Glory, etc. Have mercy.

Digitized by

SIXTEENTH SUNDAY

357

Such is our inability in the work of salvation,
that, unless grace prevent, that is, anticipate, us,
we cannot have so much as the thought of doing
what is holy ; and again, unless it follow up the
inspirations it has given us, and lead them to a
happy termination, we shall never be able to pass
from the simple thought to the act of any virtue
whatsoever. If, on the other hand, we be faithful
to grace, our life will be one uninterrupted tissue of
good works. Let us, in our Collect, ask, both for
ourselves and for all our neighbours, the persevering
continuity of this most precious aid.

COLLECT

Tua nos, quaesumus Do- May thy grace, we beseech
mine, gratia semper et prae- thee, O Lord, ever go before
veniat et sequatur : ac bonis us, and follow us ; and may it
operibus jugiter praestet ever make us intent upon good
esse intentos. Per Domi- works. Through, etc.
num.

The other Collects, as on page 120.

EPISTLE

Lectio Epistolse beati Fauli
Apostoli ad Ephesios.

Caput III.

Fratres, Obsecro vos, ne
deficiatis in tribulationibus
meis pro vobis, qu» est
gloria vestra. Hujus rei
gratia flecto genua mea ad
Patrem Domini nostri Jesu
Christi, ex quo omnis pa-
ternitas in coelis, et in terra
nominatur, ut det vobis se-
cundum divitias glorise suae,
virtute corroborari per Spi-
ritum ejus in interiorem
hominem, Christum habi-
tare per fidem in cordibns

Lesson of the Epistle of St.
Paul the Apostle to the
Ephesians.

Chapter III.

Brethren : I pray you not
to faint at my tribulations for
you, which is your glory. For
this cause I bow my knees to
the Father of our Lord Jesus
Christ, of whom all paternity
in heaven and earth is named,
that he would grant you, ac-
cording to the riches of his
glory, to be strengthened by
his Spirit with might unto
the inward man. That Christ
may dwell by faith in your
hearts: that being rooted and

Digitized by

Google

358

TIME AFTER PENTECOST

vestris : in charitate radi- founded in charity, you may

cati, et fundati, ut possitis be able to comprehend, with

comprehendere cum omni- all the saints, what is the

bus Sanctis, quae sit latitudo, breadth, and length, and height,

et longitudo, et sublimitas, and depth: to know also the

et profundum : scire etiam charity of Christ, which sur-

supereminentem scientise passeth all knowledge, that you

charitatem Christi, ut im- may be filled unto all the full-

pleamini in omnem pleni- ness of God. Now to him

tudinem Dei. Ei autem, qui who is able to do all things

potens est omnia facere more abundantly than we de-

superabundanter quam peti- sire or understand, according

mus, aut intelligimus, se- to the power that worketh in

cundum virtutem, quae ope- us : to him be glory in the

ratur in nobis : ipsi gloria church, and in Christ Jesus,

in Ecclesia, et in Christo unto all generations, world

Jesu in omnes generationes without end. Amen,
sseculi seeculorum. Amen.

' My heart hath uttered a good word : I speak my
works to the King/1 The enthusiasm of the royal
psalmist, when singing the glorious nuptial song,
has taken possession of our apostle's whole soul,
and inspires him with this marvellous Epistle,
which seems to put into music, into a song of love,
the sublime teachings of all his other letters.
When he wrote this to his Ephesians he was Nero's
prisoner; but it shows that the word of God is
anything but hampered by the chains that make an
apostle a captive.2

Although the Epistle to the Ephesians is far
from being the longest of his letters, yet it is from
it that the Church borrows most during these
Sundays after Pentecost ; and we may argue from
such choice that it gives, more than any other of
St. Paul's Epistles, that leading subject, upon
which the Church is particularly anxious to direct
her children's thoughts during this season of the
liturgical year. Let us, therefore, thoroughly
master the mystery of the Gospel,3 by hearkening

1 Ps. xliv. 2. * 2 Tim. ii. 9. a Eph. vi. 19.

Digitized by

Google

SIXTEENTH SUNDAY

359

to the herald who received it as his special mission
to make known to the Gentiles the treasure that
had been hidden from eternity in God.1 It is as
ambassador that he comes to us ;2 and the chains
which bind him, far from weakening the authority
of his message, are but the glorious badges which
accredit him with the disciples of the Christ who
died on Calvary.

For, God alone, as he tells us in the music we
have just heard, can strengthen in us the inward
man enough to make us understand, as the saints
do, the dimensions (breadth, length, height, and
depth) of the great mystery of Christ dwelling in
man, and dwelling in him for the purpose of filling
him with the plenitude of God. Therefore is it, "that
falling on his knees before Him from whom flows
every perfect gift, and who has begotten us in the
truth by His love,3 our apostle asks God to open,
by faith and charity, the eyes of our heart, that so
we may be able to understand the splendid riches
of the inheritance He reserves to His children, and
the exceeding greatness of the divine power used in
our favour, even in this life.4

But, if holiness is requisite in order to obtain the
full development of the divine life spoken of by the
apostle, let us also take notice how the desire and
the prayer of St. Paul are for all men ; and how,
therefore, no one is excluded from that divine
vocation. Indeed, as St. John Chrysostom ob-
serves,6 the Christians, to whom he sends his
Epistle, are people living in the world, married,
having children and servants, for he gives them
rules of conduct with regard to each point.6 The
saints of Ephesus, as of all other places, are no

1 Eph. iii. 8, 9.

3 St. Jas. L 17, 18.

5 In ep. ad Eph., Horn. 1.

2 Ibid. vi. 20.

* Eph. i. 18, 19.

6 Eph. v. 22; vi. 1, 5.

Digitized by

360

TIME AFTER PENTECOST

others than the faithful of Christ Jesus,1 that is to
say, they are those who faithfully follow the divine
precepts, in the condition of life proper to each.
Now, it depends on us to follow* God's grace;
nothing else but our own resistance prevents the
Holy Ghost from making saints of us. Those
sublime heights, to which the progressive move-
ment of the sacred liturgy has, since Pentecost,
been leading the Church, are open to all of us. If
the new order of ideas introduced by this movement
strike us, at times, as being beyond our practical
attainment, the probable reason of such cowardice
is — and a short examination of conscience will bear
witness against us — that we have neglected, ever
since Advent and Christmas, to profit, as we should
have done, of the teachings and graces of every
kind, which were given us as means for advancing
in light and in Christian virtue. The Church, at the
commencement of the cycle, offered her aid to
every one of us, and that aid she adapted to each
one's capabilities; but she could never remain
stationary, because some of us were too lazy to
move onwards ; she could never consent, out of a
regard for our laggings and sluggishness, to neglect
leading men of good will to that divine union, which
they were told ' crowns both the year of the Church,
and the faithful soul that has spent the year under
the Church's guidance.'2 But on no account must
we lose courage. The cycle of the liturgy runs its
full course in the heavens of the Church each year.
It will soon be starting afresh, again adapting the
power of its graces to each one's necessities and
weaknesses. If, with that new year of grace, we
learn a lesson from our past deficiencies ; if we do
not content ourselves with a mere theoretical ad-
miration of the exquisite poetry, and loveliness, and
charms of its opening seasons ; if we seriously set
1 Eph. i. 1. 2 Our Volume for Christmas, p. 23.

Digitized by

SIXTEENTH SUNDAY

361

ourselves to grow with the growth of that light
which is no other than Christ Himself,1 — if, that is,
we profit of the graces of progress which that light
will again infuse into our souls— then the work of
our sanctification, having been this time prepared,
has a cheering and 1 a new chance of receiving
that completeness, which had been retarded by the
weakness of human nature.*2

Even now, though our dispositions may not be
all they should be, yet the Holy Ghost, that Spirit
of loving mercy who reigns over this portion of the
cycle, will not refuse the humble prayer we make
to Him, and will supply, at least in some measure,
our sad shortcomings. Great, after all, has been
our gain in this, that the eye of our faith has had
new supernatural horizons opened out to it, and
that it has reached those peaceful regions which
the dull vision of the animal man3 fails to dis-
cover. It is there that divine Wisdom reveals to
the perfect that great secret of love, which is not
known by the wise and the princes of this world —
secret which the eye had not before seen, nor the
ear heard, nor the heart even suspected as possible.4
From this time forward, we shall better understand
the divine realities, which fill up the life of the
servants of God ; they will seem to us, as they truly
are, a thousand times preferable, both in importance
and in greatness, to those vain frivolities and occu-
pations, in the midst of which is spent the existence
of so-called practical men. Let us take delight in
thinking upon that divine choice, which, before
time was, selected us for the fullness of all spiritual
benedictions,6 of which the temporal blessings of
the people of old6 were but a shadow. The world
was not as yet existing, and already God saw us in

1 St. John i. 5. 2 See above, p. 11. 3 1 Cor. ii. 14.
* Ibid. 6-9. 5 Eph. i. 3. 8 Deut. xxviii. 1-14.

Digitized by

362

TIME AFTER PENTECOST

His Word;1 to each one among us, He assigned
the place he was to hold in the body of His Christ ;2
already, His fatherly eye beheld us clad with that
grace3 which made Him well pleased with the
Man-God; and He predestinated us,4 as being
members of this His beloved Son, to sit with Him,
on His right hand, in the highest heavens.5

Oh ! how immense are our obligations to the
eternal Father, whose good pleasure6 has decreed
to grant such wondrous gifts to our earth ! His
will is His counsel,7 it is the one rule of all His
acts; and His will is all love. It is from the
voluntary and culpable death of sin8 that He calls
us to that life which is His own life. It is from
the deep disgrace of every vice that, after having
cleansed us in the Blood of His Son,9 He has
exalted us to a glory, which is the astonishment
of the angels, and makes them tremble with ador-
ing admiration.10 Let us then be holy for the sake
of giving praise to the glory of such grace.11 Christ,
in His Divinity, is the substantial brightness and
eternal glory of His Father;12 if He has taken to
Himself a Body, if He has made Himself our
Head, it was for no other purpose than that
He might sing the heavenly canticle in a new
way. Not satisfied with presenting in His sacred
Humanity, a sight most pleasing to His Father —
that is, the sight of the created reflex of divine,
and therefore infinite, perfections — He wished,
moreover, that the whole of creation should give
back to the adorable Trinity an echo of the divine
harmonies. - It is on this account that He, in His

1 Eph. i. 4. 2 1 Cor. xii. 12-31 ; Eph. iv. 12-16.

3 Ibid. i. 6. 4 Ibid 4, 5.

* Ibid. i. 20, 28 ; ii. 6. « Ibid. i. 9. 7 Ibid. 11.

8 Ibid. 7 ; ii. 1-5. 9 Ibid. i. 7.

10 Hymn for the Ascension ; Matins. 11 Eph. i. 4, 6.
13 Heb. i. 3.

Digitized .by

SIXTEENTH SUNDAY

303

own Flesh, broke down the old enmities existing
between Gentile and Jew;1 and then, bringing
together these that were once enemies, He made
of them all one spirit and one body, so that their
countless human voices might, through Him, blend
in unison of love with the angelic choirs, and thus,
standing around God's throne, might attune the
one universal song of their praise to that of the
infinite Word Himself. Thus shall we become for
ever to God, like this divine Word, the praise of
His glory, as the apostle thrice loves to express
himself in the beginning of this his Epistle to the
Ephesians.2 Thus, too, is to be wrought that
mystery which, from all eternity, was the object
of God's eternal designs : the mystery, that is, of
divine union, realized by our Lord Jesus uniting,
in His own Person, in infinite love, both earth and
heaven.3

The Church, which is showing herself in the
midst of the Gentiles, bears on herself the mark of
her divine Architect ; God shows Himself, in her,
in all majesty ; and, by her, the kings of the earth
are made to fear Him.

Timebunt gentes nomen
tuum, Domine, et omnes
reges terra gloriam tuam.

V. Quoniam sedificavit
Dominus Sion : et videbitur
in majestate sua.

Alleluia, alleluia.

V. Cantate Domino can-
ticum novum : quia mira-
bilia fecit Dominus. Alle-
luia.

The Gentiles, 0 Lord, shall
fear thy name, and all the
kings of the earth thy glory.

V. For the Lord hath built
up Sion ; and he shall be seen
in his glory.

Alleluia, alleluia.

V. Sing to the Lord a new
canticle: for the Lord hath
done wonderful things. Alle-
luia.

1 Eph. ii. 14-18. 2 Ibid. i. 6, 12, 14. 3 Ibid. 9, 10.

Digitized by Google

364

TIME AFTER PENTECOST

Sequentia sancti Evangelii
secundum Lucam.

Caput XIV.

In illo tempore : Cum
intraret Jesus in domum
cujusdam principis phari-
seeorum sabbato manducare
panem, et ipsi observabant
eum. Et ecce homo quidam
hydropicus erat ante ilium.
Et respondens Jesus, dixit
ad legisperitos, et pharisseos,
dicens : Si licet sabbato cu-
rare ? At illi tacuerunt.
Ipse vero apprehensum sa-
navit eum, ac dimisit. Et
respondens ad illos, dixit :
Cujus vestrum asinus, aut
bos in puteum cadet, et non
continuo extranet ilium die
sabbati? Et non poterant
ad haec respondere illi. Di-
cebat autem et ad invitatos
parabolam, intendens quo-
modo primos accubitus eli-
gerent, dicens ad illos : Cum
invitatus fueris ad nuptias,
non discumbas in primo
loco, ne forte honoratior te
sit invitatus ab illo, et veni-
ens is, qui te et ilium voca-
vit, dicat tibi : Da huic
locum : et tunc incipias cum
rubore novissimum locum
tenere. Sed cum vocatus
fueris, vade, recumbe in no-
vissimo loco : ut, cum vene-
rit qui te invitavit, dicat
tibi : Amice, ascende supe-
rius. Tunc erit tibi gloria
coram simul discumbenti-
bus : quia omnis qui se

Sequel of the holy Gospel ac-
cording to Luke.

Chapter XIV.

At that time : When Jesus
went into the house of one of
the chief of the pharisees on
the Sabbath-day to eat bread,
they watched him. And behold
there was a certain man before
him that had the dropsy. And
Jesus answering, spoke to the
lawyers and pharisees saying :
Is it lawful to heal on the
Sabbath-day ? But they held
their peace. But he taking
him, healed him, and sent him
away. And answering them,
he said: Which of you shall
have an ass or an ox fall into a
pit; and will not immediately
draw him out on the Sabbath-
day ? And they could not
answer him to these things.
And he spoke a parable also to
them that were invited, mark-
ing how they chose the first
seats at the table, saying to
them : When thou art invited
to a wedding, sit not down in
the first place, lest perhaps one
more honourable than thou be
invited by him: and ho that
invited thee and him, come and
say to thee: Give this man
place; and then thou begin
with shame to take the lowest
place. But when thou art in-
vited, go, sit down in the lowest
place, that when he who invited
thee cometh, he may say to
thee : Friend, go up higher.
Then shalt thou have glory

Digitized by

SIXTEENTH SUNDAY

365

exaltat, humiliabitur : et before them that sit at table
qui se humiliat, exaltabitur. with thee ; because every one

Holy Church here tells us, and in a most unmis-
takable way, what has been her chief aim for her
children ever since the feast of Pentecost. The
wedding spoken of in to-day's Gospel is that of
heaven, of which there is a prelude given here
below, by the union effected in the sacred banquet
of holy Communion. The divine invitation is
made to all ; and the invitation is not like that
which is given on occasion of earthly weddings, to
which the bridegroom and bride invite their friends
and relatives as simple witnesses to the union con-
tracted between two individuals. In the Gospel
wedding, Christ is the Bridegroom, and the Church
is the bride.1 These nuptials are ours, inasmuch
as we are members of the Church ; and the ban-
quet-hall, in this case, is something far superior to
that of a commonplace marriage.

But, that this union be as fruitful as it ought to
be, the soul, in the sanctuary of her own conscience,
must bring with her a fidelity which is to be an
enduring one, and a love which is to be active, even
when the feast of the sacred mysteries is past.
Divine union, when it is genuine, masters one's
entire being. It fixes one in the untiring contem-
plation of the beloved Object, in the earnest atten-
tion to His interests, in the continual aspiration
of the heart towards Him, even when He seems to
have absented Himself from the soul. The bride
of the divine nuptials should be no less intent on
her God, than those of earth are on their earthly
spouse.2 It is on this condition alone, that the

1 Apoc. xix. 7. 2 1 Cor. vii, 34.

that exalteth himself shall be
humbled; and he that hum-
bleth himself shall be exalted.

366

TIME AFTER PENTECOST

Christian soul can be said to have entered on the
unitive life, or can yield its precious fruits.

But, for the attainment of all this — that is, that
our Lord Jesus Christ may have that full control
over the soul and its powers which makes her to
be truly His, and subjects her to Him as the bride
to her Spouse1 — it is necessary that all alien
competition be entirely and definitively put aside.
Now, there is one sad fact, which everyone knows :
the divinely noble Son of the eternal Father, the
Incarnate Word whose beauty enraptures the
heavenly citizens,2 the immortal King, whose
exploits and power and riches are beyond all that
the children of men can imagine3 — has rivals,
human rivals, who pretend to have stronger claims
than He to creatures whom He has redeemed from
slavery, and invited to share with Him the honours
of His throne. Even in the case of those whom
His loving mercy succeeds in winning over wholly
to Himself, is He not frequently kept waiting, for
perhaps years, before they can make up their
minds to be wise enough to take Him ? During
that long period of unworthy wavering, He loses
not His patience, He does not turn elsewhere as He
might in all justice do, but He keeps on asking
them to be wholly His,4 mercifully waiting for
some secret touch of one of His graces, joined with
the unwearied labour of the Holy Ghost, to get the
better of all this inconceivable resistance.

Let us not be surprised at the Church's bringing
the whole influence of her liturgy to bear on the
winning of souls to Christ ; for every such con-
quest she makes for Him is a fresh and closer bond
of union between herself and her Lord. This
explains how, on some of these previous Sundays,
she has given us such admirable instructions re-

1 1 Cor. xi. 8-10. 2 Acta 8. Agnetis.

3 Ps. xliv. 4 Apoc. iii. 20.

Digitized by

SIXTEENTH SUNDAY

867

garding the efforts of the triple concupiscence.
Earthly pleasures, pride, and covetousness, are
really the treacherous advisers, who excite within
us, against God's claims, those impertinent rivals
of whom we were just now speaking. Having
now reached the sixteenth week of this season of
the reign of the Holy Ghost, and taking it for
granted that her sons and daughters are in right
good earnest about their Christian perfection, the
Church hopes that they have fairly unmasked the
enemy. To-day, therefore, hoping that her teach-
ing will not fail to impress us, and that we shall
no longer put off our most loving Jesus, she pro-
poses to us, in the allegory of our Gospel, the great
mystery of love of which He Himself has said :
' The kingdom of heaven is likened to a King, who
made a marriage for His Son.' 1

But, after all, her anxiety as mother and bride
never allows her to make quite sure of even her
best and dearest children, so long as they are in
this world. In order to keep them on their guard
against 'falling into sin, she bids them listen to St.
Ambrose, whom she has selected as her homilist for
this Sunday. He addresses himself to the Chris-
tian who has become a veteran in the spiritual
combat, and tells him that concupiscence has snares
without end, even for him ! Alas ! he may trip,
any day; he has gone far, perhaps very far, on
the road to the kingdom of God, but, even so, he
may go wrong, and be for ever shut out from the
marriage feast, together with heretics, pagans, and
Jews. Let him be on the watch, then, or he may
become tainted with those sins, from which,
hitherto, thanks to God's grace, he has kept clear.
Let him take heed, or he may become like the
man mentioned in to-day's Gospel, who had the
dropsy; and dropsy, says our saintly preacher of
1 St. Matt. xxii. 2.

Digitized by

368

TIME AFTER PENTECOST

Milan, is a morbid exuberance of humours, which
stupefy the soul, and induce a total extinction of
spiritual ardour. And yet, even if he were to have
such a fall as that, let him not forget that the
heavenly physician is ever ready to cure him.
The saint, in this short homily, condenses the
whole of St. Luke's fourteenth chapter, of which
we have been reading but a portion ; and he shows,
a little farther on, that attachment to the goods of
this life is opposed to the ardour which should
carry us on the wings of the spirit, towards the
heaven where lives and reigns our loved One.' 1

But, above all, it is to the constant attitude and
exercise of humility that he must especially direct
his attention who would secure a prominent place
in the divine feast of the nuptials. All saints are
ambitious for future glory of this best kind ; but
they are well aware that, in order to win it, they
must go low down, during the present life, into
their own nothingness ; the higher in the world to
come, the lower in this. Until the great day dawn,
when each one is to receive according to his works,2
we shall lose nothing by putting ourselves, mean-
while, below everybody. The position reserved
for us in the kingdom of heaven depends not, in
the least, either upon our own thoughts about
ourselves, or upon the judgment passed on us by
other people ; it depends solely on the will of God,
who exalteth the humble, and bringeth down the
mighty from their seat.8 Let us hearken to Eccle-
siasticus. ' The greater thou art, the more humble
thyself in all things, and thou shalt find grace
before God ; for great is the power of God alone,
and He is honoured by the humble.'4 Were it
only, then, from a motive of self-interest, let us
follow the advice of the Gospel, and, in all things,

1 S. Amb., vn Luc., vii., Homil. Diet. ,2 St. Matt. xvi. 27.
3 St. Luke i. 52. * Ecclus. iii. 20, 21;

Digitized by

SIXTEENTH SUNDAY

369

claim, as our own, the last place. Humility is not
sterling, and cannot please God, unless, to the
lowly estimation we have of ourselves, we join an
esteem for others, preventing everyone with
honour,1 gladly yielding to all in matters which
do not affect our conscience ; and all this, from a
deep-rooted conviction of our own misery and
worthlessness in the sight of Him who searches
the reins and heart.2 The surest test of our
humility before God, is that practical charity for
our neighbour, which, in the several circumstances
of everyday life, induces us, and without affecta-
tion, to give him the precedence over ourselves.

On the contrary, one of the most unequivocal
proofs of the falseness of certain so-called spiritual
ways, into which the enemy sometimes leads in-
cautious souls, is the lurking contempt wherewith
he inspires them for one or more of their acquaint-
ance ; it is dormant, perhaps, habitually, but when
occasion offers —and it frequently offers — they allow
it to influence their thoughts, and words, and
actions. To a greater or less extent, and, it may be,
with more or less unconsciousness, self-esteem is
the basis of the structure of their virtues ; but, as
for the illuminations, and mystical sweetnesses,
which these people sometimes tell their intimate
friends they enjoy, they may be quite sure that such
favours do not come to them from the holy Spirit.
When the substantial light of the Sun of justice
shall appear in the valley of the judgment, all
counterfeits of this kind will be made evident,3 and
they that trusted to them, and spent their lives in
petting such phantoms, will find them all vanishing
in smoke. Having then to take a much lower
place than the one they dreamt of, they may reckon
it a solace, that some place is still given them at
the divine banquet. They will have to thank God

1 Rom. xii. 10. 2 Apoo. ii. 23. 3 1 Cor. iv. 5.

Digitized by

370

TIME AFTER PENTECOST

that their chastisement goes no farther than the
shame of seeing those very people passing high up
in honour above them, for whom, during life, they
had such utter contempt.

The greater the conquests made by the Church,
the greater are the efforts of hell to destroy the souls
of her dear children. This fearful danger calls for
her fervent prayers ; and our Offertory-anthem is
one of these.

Domine, in auxilium me- Look down, O Lord, to help
urn respice : confundantur me : let them be put to conra-
et revereantur, qui quserunt sion and shame, that seek after
animam meam, ut auferant my soul, to take it away : look
earn : Domine, in auxilium down, 0 Lord, to help me.
meum respice.

The Secret reminds us, how the Sacrifice, at
which we are present, and which is to be consum-
mated, in a few moments, by the words of Conse-
cration, is the most direct and efficacious of all the
immediate preparations that we can make for the
Communion of the Body and Blood, which that
Sacrifice produces on the altar.

Munda nos, qusesumus, Cleanse us, 0 Lord, we be-

Domine, sacrificii praesentis seech thee, by the efficacy of

effectu, et perfice miseratus this present Sacrifice : and, by

in nobis, ut ejus mereamur thy mercy, make us worthy

esse participes. Per Domi- to partake thereof. Through,

num. etc.

The other Secrets, as on page 180.

Now that the Church is filled, by the holy Com-
munion just received, with the true substantial
Wisdom of the Father, she promises God, as her
thank-offering, that she will keep His justice, which

OFFEBTORY

SECRET

SIXTEENTH SUNDAY

371

is His law, and that she will labour to make His
divine teaching produce its fruits.

COMMUNION

Domine,memorabor justi- I will remember thy justice

tisB tuae soli\i8 : Deus, do- alone, O Lord : O God, thou

cuisti me a juventute mea, hast instructed me from my

et usque in senectam et se- youth, and unto old age and

nium : Deus, ne derelinquas grey hairs : O God, forsake me

me. not.

In the Postcommunion, let us pray, with the
Church, that we may be renewed by the purity,
which these heavenly mysteries bring to us, who are
well prepared for the gift : the effect of such a gift
tells upon our bodies, both in this and in the next
life.

POSTCOMMUNION

Purifica, quaesumus Do- Mercifully, O Lord, we be-

mine, mentes nostras beni- seech thee, purify our souls,

gnus, et renova ccelestibus and renew them by these

sacramentis : ut consequen- heavenly mysteries ; that we

ter et corporum praesens may receive help thereby, both

pariter, et futurum capia- while we are in these mortal

mus auxilium. Per Do- bodies, and hereafter. Through,

minum. etc.

The other Postcommunion s, as on page 131.

VESPERS

The psalms, capitulum, hymn, and versicle, as
above, pages 71-81.

ANTIPHON OF THE MAGNIFICAT

Cum vocatus fueris ad
nuptias, recumbe in novis-
simo loco, ut dicat tibi qui
te invitavit : Amice, ascen-
de superius; et erit tibi

floria coram simul discum-
entibus. Alleluia.

When thou art invited to a
wedding, sit down in the lowest
place, that he who invited thee
may say unto thee : Friend !
go up higher : and thou shalt
have glory before them that
sit at table with thee. Alle-
luia.

25—2

Digitized by

372

TIME AFTER PENTECOST

OREMUS

Tua nos, qusesumus Do-
mine, gratia semper et pree-
veniat et sequatur : ac bonis
operibus jugiter prsestet esse
intentos. Per Dominum.

LET US PRAY

May thy grace, we beseech
thee, 0 Lord, ever go before
us, and follow us ; and may
it ever make us intent upon
good works. Through, etc.

THE SEVENTEENTH SUNDAY AFTER
PENTECOST

The Gospel, which is now assigned to the Mass of
the seventeenth Sunday, has given it the name of
the Sunday of the love of God, dating, that is, from
the time when the Gospel of the cure of the dropsy
and of the invitation to the wedding-feast was
anticipated by eight days. Previously even to that
change, and from the very first, there used to be
read, on this seventeenth Sunday, another passage
from the new Testament, which is no longer found
in this series of Sundays : it was the Gospel which
mentions the difficulty regarding the resurrection
of the dead, which the Sadducees proposed to our
Lord.1

MASS

The judgments of God are always just, whether it
be, in His justice, humbling the proud, or, in His
mercy, exalting the humble. This day last week
we saw this sovereign disposer of all things, allot-
ting to each his place at the divine banquet. Let
us recall to mind the behaviour of the guests, and
the respective treatment shown to the humble and
the proud. Adoring these judgments of our Lord,
let us sing our Introit ; and, as far as regards our-
selves, let us throw ourselves entirely upon His
mercy.

1 St. Matt. xxii. 28-33.

Digitized by

SEVENTEENTH SUNDAY

373

INTROIT

Justus es, Domine, et Thou art just, O Lord, and

rectum judicium tuum : fac thy judgment is right ; deal

cum servo tuo secundum with thy servant according to

misericordiam tuam. thy mercy.

P*. Beati immaculati in Ps. Blessed are the unde-

via : qui ambulant in lege filed in the way : who walk in

Domini Gloria Patri. Ju- the law of the Lord. Glory,

stus es. etc. Thou.

The most hateful of all the obstacles which divine
love has to encounter upon earth is the jealousy of
satan, who endeavours, by an impious usurpation,
to rob God of the possession of our souls — souls,
that is, which were created by and for Him alone.
Let us unite with holy Church in praying, in the
Collect, for the supernatural assistance we require
for avoiding the foul contact of the hideous
serpent.

COLLECT

Da, quaesumus Domine, Grant, we beseech thee, O
populo tuo diabolica vitare Lord, that thy people may
contagia : et te solum Deum avoid all the contagions of the
pura mente sectari. Per devil ; and, with a pure mind,
Dominum. follow thee, who alone art

God. Through, etc.

The other Collects, as on page 120.

EPISTLE

Lectio Epistolae beati Pauli
Apostoli ad Ephesios.

Caput IV.

Fratres, Obsecro vos ego
vinctus in Domino, ut digne
ambuletis vocatione, qua
vocati estis, cum omni hu-
militate, et mansuetudine,
cum patentia, supportan-
tes invicem in charitate,

Lesson of the Epistle of St.
Paul, the Apostle, to the
Ephesians.

Chapter IV.
Brethren : I, a prisoner in
the Lord, beseech you that you
walk worthy of the vocation in
which you are called, with all
humility and mildness, with
patience, supporting one
another in charity. Careful

Digitized by

Google

374

TIME AFTER PENTECOST

solliciti servare unitatem to keep the unity of the Spirit

spiritus in vinculo pacis. in the bond of peace. One

Unum corpus, et unus spi- body and one spirit ; as you

ritus, sicut vocati estis in are called in one hope of your

una spe vocationis vestrae. calling. One Lord, one faith,

Unus Dominus, una fides, one baptism, one God, and

unum baptisma. UnusDeus Father of all, who is above

et Pater omnium, qui est all, and through all, and in us

super omnes, et per omnia, all, who is blessed for ever and

et in omnibus nobis. Qui ever. Amen,
est benedictus in saecula
sseculorum. Amen.

The Church, by thus giving these words from
St. Paul's Epistle to the Ephesians, again takes up
the subject so dear to her, viz., the dignity of her
children. She beseeches them to correspond, in a
becoming manner, to their high vocation. This
vocation, this call, which God gives us is, as we
have been so often told, the call, or invitation, made
to the human family to come to the sacred nuptials
of divine union; it is the vocation given to us to
reign in heaven with the Word, who has made
Himself our Spouse, and our Head.1 The Gospel
read to us last week was formerly the one appointed
for this present Sunday, and was thus brought
into close connexion with our Epistle. These
words of St. Paul to the Ephesians are an admirable
commentary on that Gospel, and it, in turn, throws
light on the apostle's words about the vocation.
i When thou art invited to a wedding (cum vocatus
fueris) sit down in the lowest place !' These were
our Lord's words to us last Sunday ; and now we
have the apostle saying to us : Walk worthy of the
vocation in which you are called, yes, walk in that
vocation with all humility !

Let us now attentively hearken to our apostle,
telling us what we must do, in order to prove our-
selves worthy of the high honour offered to us by

1 Eph. ii. 5.

SEVENTEENTH SUNDAY

375

the Son of God. We mast practise, among other
virtues, these three — humility, mildness, and patience.
These are the means for gaining the end that is so
generously proposed to us. And what is this end ?
It is the unity of that immense body, which the
Son of God makes His own, by the mystic nuptials
He vouchsafes to celebrate with our human nature.
This Man-God asks one condition from those whom
He calls, whom He invites, to become, through the
Church, His bride, bone of His bones and flesh of
His flesh.1 This one condition is, that they main-
tain such harmony among them, that it will make
one body and one spirit of them all, in the bond of
peace. * Bond most glorious !' cries out St. John
Chrysostom — ' bond most admirable, which unites
us all with one another, and then, thus united,
unites us with God.'2 The strength of this bond is
the strength of the holy Spirit Himself, who is
all holiness and love ; for it is that holy Spirit who
forms these spiritual and divine ties ; He it is who,
with the countless multitude of the baptized, does
the work which the soul does in the human body —
that is, it gives it life, and it unites all the members
into oneness of person. It is by the Holy Ghost
that young and old, poor and rich, men and
women, distinct as all these are in other respects,
are made one, fused, so to say, in the fire which
eternally burns in the blessed Trinity. But, in
order that the flame of infinite love may thus draw
into its embrace our regenerated humanity, we
must get rid of selfish rivalries, and grudges, and
dissensions, which, so long as they exist among us,
prove us to be carnal,3 and, therefore, to be unfit
material either for the divine flame to touch, or
for the union which that flame produces. Accord-
ing to the beautiful comparison of St. John

1 Eph. v. 80. 2 St. Chrys., in Ep. ad Eph., Horn. ix. 8.
3 1 Cor. Hi. 3.

Digitized by

876

TIME AFTER PENTECOST

Chry sostom,1 when the fire lays hold of various species
of wood which have been thrown into it, if it find
the fuel properly dry, it makes one burning pile of
all the several woods ; but, if they are damp and
wet, it cannot act on them separately, nor reduce
the whole to one common blaze. So is it in the
spiritual order ; the unhealthy humidity of the
passions neutralizes the action of the sanctifying
Spirit ; and union, which is both the means and
the end of love, becomes an impossibility.

Let us, therefore, bind ourselves to our brethren
by that blessed link of charity, which, if it fetters
at all, fetters only our bad tempers; but, in all
other respects, it dilates our hearts, by the very
fact of its giving free scope to the Holy Ghost to
lead them safely to the realization of that one hope
of our common vocation and calling, which is to
unite us to God by love. Of course, charity, even
with the saints, is, so long as they are on this
earth, a laborious virtue ; because, even with the
best, grace seldom restores to a perfect equilibrium
the faculties of man, which were put out of order
by original sin. From this it follows that the
weaknesses of human nature will sometimes show
themselves, either by excess or by deficiency ; and
when these weaknesses do appear, not only the
saint himself is humbled by their getting the better
of him, but, as he is well aware, those who live
with him have to practise kindness and patience
towards him. God permits all this, in order to
increase the merit of us all, and make us long
more and more for heaven. For it is there alone
that we shall find ourselves, not only totally, but
without any effort, in perfect harmony with our
fellow-men ; and this because of the perfect peace-
ful submissiveness of our entire being under the
absolute sway of the thrice holy God, who will
1 St. Chrys., ubi mjpra.

Digitized by

SEVENTEENTH SUNDAY

377

then be all to all.1 In that happy land God Him-
self will wipe away the tears of His elect, for their
miseries will all be gone ; and their miseries will
be gone because their whole being will be renovated,
because united with Him, who is its infinite source.2
The eternal Son of God, having then conquered
in each member of His mystical body the hostile
powers and death itself,3 will appear, in the fullness
of the mystery of His Incarnation, as the true
Head of humanity, sanctified, restored,4 and de-
veloped in Him. He will rejoice at seeing how, by
the workings of the sanctifying Spirit, there has
been wrought the destined degree of perfection in
each of the several parts of that marvellous body,6
which He vouchsafed to aggregate to Himself by
the bond of love; and all this in order that He
might Himself eternally celebrate, in concert with
all creation, the glory of the ever adorable Trinity.
How will the sweetest music of earth be then
surpassed ! How will our most perfect choirs
seem to us then to have been almost like the noise
of children singing out of tune, compared with the
concord and harmony of that eternal song! Let
us get ourselves ready for that heavenly concert.
Let us put our voices in order, by now attuning
our hearts to that plenitude of love, which, alas !
is not often enjoyed here below, but which we
should ever be trying to realize, by patiently
supporting the faults of our brethren and ourselves,
as the Epistle so earnestly impresses upon us.

In the ecstasy of her delight at hearing these
few sounds of heaven's music brought to her by
such a singer as her apostle, our mother the Church
seems to feel herself carried away far beyond time,
and boldly joins a short song of her own to that of
her Jesus and his Paul ; for by way of a conclusion

1 1 Cor. xv. 28. 2 Apoc. xxi. 4, 5. 3 1 Cor. xv. 24-28.
* Eph. i. 10. 8 Ibid. iv. 13-16.

Digitized by

878

TIME AFTER PENTECOST

to the text of our Epistle, she adds an ardent
expression of praise, which is not in the original ;
and thus she forms a kind of doxology to the
inspired words of her apostolic cantor.

We now know the priceless gifts brought to our
earth by the Man-God.1 Thanks to the prodigies
of power and love achieved by the divine Word
and the sanctifying Spirit, the soul of the just man
is a little heaven on earth. Let us sing in our
Gradual and Alleluia the happiness of the Christian
people, chosen by God for His own inheritance.

GRADUAL

Beata gens, cujus est Do-
minus Deus eorum : popu-
lu8, quern elegit Dominus in
haereditatem sibi.

V. Verbo Domini eoeli
firmati sunt : et spiritu oris
ejus omnis virtus eorum.

Alleluia, alleluia.

V. Domine, exaudi ora-
tionem meam : et clamor
meus ad te perveniat.
Alleluia.

Blessed is the nation that
hath the Lord for its God : the
people whom he hath chosen
for his inheritance.

V. By the word of the Lord,
and the breath of his mouth,
were the heavens formed, and
the whole host thereof.

Alleluia, alleluia.

V. O Lord, hear my prayer,
and let my cry come unto thee.
Alleluia.

GOSPEL

Sequentia sancti Evangelii
secundum Matthaeum.

Caput XXII.

In illo tempore : Acces-
serunt ad Jesum Pharisaei,
et interrogavit eum unus
ex eis legis doctor, tentans
eum : Magister, quod est
mandatum magnum in lege ?
Ait illi Jesus : Diliges Do-
minum Deum tuum ex toto

Sequel of the holy Gospel ac-
cording to Matthew.

Chapter XXII.

At that time : The Phari-
sees came to Jesus: and one
of them, a doctor of the
law, asked him, tempting him:
Master, which is the great
commandment in the law ?
Jesus said to him : Thou shalt
love the Lord thy God with

1 Eph. iv. 8.

Digitized by

SEVENTEENTH SUNDAY

879

corde tuo, et in tota ani-
ma tua, et in tota mente
tua. Hoc est maximum, et
primum mandatum. Secun-
dum autem simile est huic :
Diliges proximum tuum sic-
ut teipsum. In his duo-
bus mandatis universa lex
pendet, et prophet ae. Con-
gregatis autem Pharisaeis,
interrogavit eos Jesus,
dicens : Quid vobis videtur
de Christo ? cujus filius
est ? Dicunt ei : David. Ait
illis: Quomodo ergo David
in spiritu vocat eum Do-
minum, dicens : Dixit Do-
minus Domino meo : Sede
a dextris meis, donee ponam
inimicos tuos scabellum
pedum tuorum ? Si ergo
David vocat eum Dominium,
quomodo filius ejus est ?
Et nemo poterat ei respon-
dere verbum ; neque ausus
fuit quisquam ex ilia die
eum amplius interrogare.

thy whole heart, and with thy
whole soul, and with thy
whole mind. This is the
greatest and the first com-
mandment. And the second is
like to this: Thou shalt love
thy neighbour as thyself. On
these two commandments de-
pendeth the whole law and
the prophets. And the Phari-
sees being gathered together,
Jesus asked them saying : What
think ye of Christ ? whose son
is he ? They say to him :
David's. He saith to them :
How then doth David in spirit
call him Lord, saying : The
Lord said to my Lord, Sit on
my right hand, until I make
thy enemies thy footstool ? If
David then called him Lord,
how is he his son? And no
man was able to answer him
a word ; neither durst any man
from that day forth ask him
any more questions.

The Man-God allowed temptation to approach
His sacred Person in the desert ;l He disdained not
to sustain the attacks, which the devil's spiteful
cunning has, from the world's beginning, been
inventing, as the surest means of working man's
perdition. Our Jesus permitted the demon thus to
tempt Him, in order that He might show His faith-
ful servants how they are to repel the assaults of the
wicked spirit. To-day, our adorable Master, who
would be a model to His children in all their trials,2
is represented to us as having to contend, not with
satan's perfidy, but with the hypocrisy of His
bitterest enemies, the pharisees. They seek to

1 St. Matt. iv. 1-11.

2 Heb. ii. 17, 18 ; iv. 15.

Digitized by Google

380

TIME AFTER PENTECOST

ensnare Him in His speech,1 just as the representa-
tives of the world, which He has condemned,2 will
do to His Church, and that in all ages, right to the
end of time. But as her divine Spouse triumphed,
so will she ; for He will enable her to continue His
work upon earth, and amidst the same temptations
and the same snares. She is ever to come off with
victory, by maintaining a most inviolable fidelity
to God's law and truth. The tools of satan, who
are the heretics and the princes of the world,
chafing at the restraint put by Christianity on their
ambition and lust, will always be studying how
best to outwit the guardian of the divine oracles,
by their captious propositions or questions. When
necessity requires her to speak, she is quite ready ;
for, as bride of that divine Word, who is His
Father's eternal and substantial utterance, what
can she be but a voice, either to announce Him on
earth, or to sing Him in heaven ? That word of
hers, endowed as it is with the power and penetra-
tion of God Himself, will not only never be taken
by surprise, but, like a two-edged sword, it will
generally go much deeper than the crafty ques-
tioners of the Church anticipated ; it will not only
refute their sophistry, it will also expose the
hypocrisy and wickedness of their intentions.8 By
their sacrilegious attempts, they will have gained
nothing but disgrace and shame, and the mortifica-
tion of having occasioned a fresh lustre to truth by
the new light in which it has been put, and of
having procured a clearer knowledge of dogma or
morals for the devoted children of the Church.

It was thus with the pharisees of to-day's Gospel.
As the homily upon it tells us, they wanted to see
if Jesus, who had declared Himself to be God,
would not, consequently, make some addition to
the commandment of divine love ; and if He did
1 St. Matt. xxii. 15. a St. John xvi. 8-11. 3 Heb. iv. 12.

Digitized by

SEVENTEENTH SUNDAY

381

they would be justified in condemning Him as
having tried to change the letter of the law in its
greatest commandment.1 Our Lord disappointed
them. He met their question by giving it a longer
answer than they had asked for. Having first
recited the text of the great commandment as
given in the Scripture, he continued the quotation,
and, by so doing, showed them that He was not
ignorant of the intention which had induced them
to question Him. He reminded them of the second
commandment, like unto the first, the commandment
of love of our neighbour, which condemned their
intended crime of deicide. Thus were they con-
victed of loving neither their neighbour, nor God
Himself, for the first commandment cannot be
observed if the second, which flows from and
completes it, be broken.

But our Lord does not- stop there ; He obliges
them to acknowledge, at least implicitly, the
Divinity of the Messiah. He puts a question, in
His turn, to them, and they answer it by saying,
as they were obliged to do, that the Christ was to
be of the family of David ; but if He be his Son,
how comes it that David calls Him his Lord, just
as he calls God Himself, as we have it in Psalm cix.,
where he. celebrates the glories of the Messiah ?
The only possible explanation is, that the Messiah,
who in due time, and as Man, was to be born of
David's house, was God, and Son of God, even
before time existed, according to the same psalm :
'From my womb, before the day-star, I begot
thee.'2 This answer would have condemned the
pharisees, so they refused to give it ; but their
silence was an avowal ; and, before very long, the
eternal Father's vengeance upon these vile enemies
of His Son will fulfil the prophecy of making them
His footstool in blood and shame : that time is to

1 St. Ohrys., Horn, lxxvii. in Matt. 2 Ps. cix. 3.

Digitized by

382

TIME AFTER PENTECOST

be the terrible day when the justice of God will
fall upon the deicide city.

Let us Christians, out of contempt for satan,
who stirred up the expiring Synagogue to thus lay
snares for the Son of God, turn these efforts of
hatred into an instruction which will warm up our
love. The Jews, by rejecting Christ Jesus, sinned
against both of the commandments which con-
stitute charity, and embody the whole law ; and we,
on the contrary, by loving that same Jesus, fulfil
the whole law.

Jesus is the brightness of eternal glory,1 one, by
nature, with the Father and the Holy Ghost ; He
is the God whom the first commandment bids us
love, and it is in Him also that the second has its
truest and adequate application. For not only is
He as truly Man as He is truly God, but He is the
Man by excellence,2 the perfect Man, on whose
type, and for whom, all other men were formed;3
He is the model and the brother of all of them;4
He is at the same time the leader who governs
them as their King,5 and offers them to God as
their High Priest;6 He is the Head who com-
municates to all the members of the human family
beauty, and life, and movement, and light ; He is
the Redeemer of that human family since it has
fallen, and on that account He is twice over the
source of all right, and the ultimate and highest
motive, even when not the direct object, of every
love that deserves to be called love here below.
Nothing counts with God, excepting so far as it has
reference to Jesus. As St. Augustine says,7 God
loves men only inasmuch as they either are, or
may one day become, members of His Son ; it is
His Son that He loves in them ; thus He loves,

1 Heb. i. 3. 2 St. John xix. 5. 3 Eom. viii. 29.
4 Heb. ii. 17. 5 St. John xviii. 37. 6 Heb. x. 14.
7 S. Aug., vn Jocm. Tract ex.

Digitized by

SEVENTEENTH SUNDAY

383

with one same love though noc equally, His Word,
and the Flesh of His Word, and the members of
His Incarnate Word. Now, charity is love — love
such as it is in God, communicated to us creatures
by the Holy Ghost. Therefore, what we should
love, by charity, both in ourselves, and in others,
is the divine Word, either as being, or, according
to another expression of the same St. Augustine,
' that He may be,' in others and in ourselves.1

Let us take care, also, as a consequence of this
same truth, not to exclude any human being from
our love, excepting the damned, who are absolutely
and eternally cut off from the body of the Man-God.
Who can boast that he has the charity of Christ if
he do not embrace His unity? The question is
St. Augustine's again.2 Who can love Christ,
without loving, with Him, the Church, which is
His body? without loving all His members?
What we do — be it to the least, or be it to the
worthiest, be it of evil, or of good — it is to Him we
do it, for He tells us so.3 Then, let us love our
neighbour as ourselves, because of Christ, who is in
each of us, and who gives to us all union and
increase in charity.4

That same apostle who says, ( The end of the
law is charity,'5 says also : ' The end of the law is
Christ;'6 and we now see the harmony existing
between these two distinct propositions. We under-
stand, also, the connexion there is between the
word of the Gospel: On these two commandments
dependeth the whole law and the prophets, and that
other saying of our Lord: Search the Scriptures,
for the same are they that give testimony of Me.7
The fullness of the law, which is the rule of men's

1 Serm. cclv., in dieb pasch. 2 Epist. lxi.

3 St. Matt. xxv. 40-45. 4 Eph. iv. 15, 16. 6 1 Tim. i. 5
6 Bom. x. 4. 7 St. John v. 39.

Digitized by

884

TIME AFTER PENTECOST

conduct, is in charity,1 of which Christ is the end ;
just as the object of the revealed Scriptures is no
other than the Man-God, who embodies in His
own adorable unity, for us His followers, all moral
teaching, and all dogma. He is our faith and our
love, 'the end of all our resolutions/ says St.
Augustine ; ' for all our efforts tend but to this — to
perfect ourselves in Him ; and this is our perfection
— to reach Him: having reached Him, seek no
farther, for He is your End.'2 The holy Doctor
gives us, when we have reached this point, the best
instruction as to how we are to live in the divine
union : ' Let us cling to One, let us enjoy One, let
us all be one in Him ; hareamus Uni, fruamur Uno,
permaneamus unum.iZ

The beautiful anthem for to-day's Offertory,
separated, as we now have it, from the verses which
formerly accompanied it, does not suggest why, in
the earliest ages, it was assigned to this Sunday.
We subjoin these verses to the anthem, which has
been retained. The second concludes with the
announcement of the arrival of the prince of the
heavenly hosts, who is coming to the aid of God's
people. This gives the desired explanation ; and it
becomes all the clearer, when we remember that
this Sunday begins the week of the great archangel
in the antiphonary published, from the most
ancient manuscripts, by the blessed Thomasi ; and
that the following Sunday is there designated as
the first Sunday after Saint Michael (post Sancti
Angeli).

Oravi Deum meum ego I Daniel prayed unto my God,

Daniel, dicens: Exaudi, saying: Graciously hear, O

Domine, preces servi tui : Lord, the prayers of thy ser-

Ulumina faciem tuam super vant : show thy face upon thy

OFFERTORY

1 Rom. xiii. 10.

2 St. Aug., in Ps. lvi.

8 Be Trinity L. iv. 11.

Digitized by

Google

SEVENTEENTH SUNDAY

385

sanctuarium tuum: et pro-
pitius intende populum is-
turn, super quern invoca-
tum est nomen tuum, Deus.

V, I. Adhuc me loquente
et orante, et narrante pec-
cata mea9 et delicta populi
met Israel.

Super quern.

V. II. Audivi vocem di-
centem mihi ; Daniel, intel-
lige verba quce loquor tibi;
quia ego missus sum ad te ;
nam et Michael venit in ad-
jutorium meum.

Et propitius intende.

sanctuary : and mercifully look
upon this people, upon which
is invocated thy name, 0 God !

V. I. Whilst I was speaking
and praying , and confessing
my sins, and the sins of my
people of Israel.

Upon which.

V. II. I heard a voice saying
unto me : Daniel ! understand
the words that I speak unto
thee ; for I am sent unto thee ;
for Michael likewise Cometh to
help me.

And mercif ully look.

Forgiveness of our past sins, and preservation
from future ones, these are the effects produced by
the holy sacrifice. Let us pray for them, in the
Secret, together with the Church.

SECRET

Majestatem tuani, Domi-
ne, suppliciter deprecamur :
ut hsec sancta, quae geri-
mus, et a praeteritis nos
delictis exuant, et futuris.
Per Dominum.

We humbly beseech thy
majesty, 0 Lord : that the
sacred mysteries we are cele-
brating may rid us of our past
sins, and preserve us from sin
for the future. Through, etc.

The other Secrets, as on page 180.

It is while assisting at these great mysteries that
the Christian soul, in the enthusiasm of her love,
presents to her God her promises and her engage-
ments. Let her, then, give herself unreservedly to
God, who overwhelms her with His favours; but,
while thus giving free vent to the holy emotions
which she so justly feels, let her not forget, that He
who hides Himself, out of consideration for our
weakness, under the eucharistic veil, is the Most
High, who is terrible to the kings of the earth, and
an avenger of infidelity to what is vowed.

Digitized by

Google

386

TIME AFTER PENTECOST

COMMUNION

Vovete, et reddite Domino
Deo vestro omnes, qui in
circuitu ejus atfertis mune-
ra : terribili et ei, qui aufert
spiritum principum : terri-
bili apud omnes reges terra.

Vow ye, and pay to the
Lord your God, all ye that,
round about him, bring gifts :
to him that is terrible; even
to him, who taketh away the
spirit of princes : to the
terrible with the kings of the
earth.

It is the very holiness of God that in this divine
Sacrament, comes for the purpose of curing our
vices, and fortifying our faltering steps on the road
which leads to eternity. In the prayer of the Post-
communion, let us yield our souls to His almighty
influence.

POSTCOMMUNION

Sanctificationibus tuis,
omnipotens Deus, et vitia
nostra curentur, et remedia
nobis aeterna proveniant.
Per Dominum.

May our vices be cured, 0
almighty God, and eternal
remedies procured for us, by
these thy holy mysteries.
Through, etc.

The other Postcommunions, as on page 181.

VESPERS

The psalms, capitulum, hymn, and versicle, as
above, pages 71-81.

ANTIPHON OF

vobis videtur de
cujus Alius est ?

Quid

Christo ? cujus Alius
Dicunt ei omnes : David.
Dicit eis Jesus : Quomodo
David in spiritu vocat eum
Dominum, dicens : Dixit
Dominus Domino meo :
Sede a dextris meis ?

OREMUS

THE MAGNIFICAT

What think ye of Christ?
whose Son is he ? They all sav
to him : David's, Jesus saitn
unto them : How doth David,
in spirit, call him Lord, say-
ing: the Lord said unto my
Lord, sit on ray right hand ?

LET US PRAY

Da, quaesumus Domine, Grant, we beseech thee, 0
populo tuo diabolica vitare Lord, that thy people may

Digitized by

Google

THE EMBER-DAYS OF SEPTEMBER

387

oontagia : et te solum Deum
pura mente sectari. Per
Dominum.

avoid all the contagions of the
devil; and, with a pare mind,
follow thee, who alone art
God. Through, etc.

THE EMBER-DAYS OF SEPTEMBER

For the fourth time in her year, holy Church
comes claiming from her children the tribute of
penance, which, from the earliest ages of Chris-
tianity, was looked upon as a solemn consecration
of the seasons. The historical details relative to
the institution of the Ember-days will be found on
the Wednesdays of the third week of Advent and of
the first week of Lent ; and on those same two days,
we have spoken of the intentions which Christians
should have in the fulfilment of this demand made
upon their yearly service.

The beginnings of the winter, spring, and autumn
quarters were sanctified by abstinence and fasting,
and each of them, in turn, has received heaven's
blessing ; and now autumn is harvesting the fruits
which divine mercy, appeased by the satisfactions
made by sinful man, has vouchsafed to bring forth
from the bosom of the earth, notwithstanding the
curse that still hangs over her.1 The precious seed
of wheat, on which man's life mainly depends, was
confided to the soil in the season of the early frosts,
and, with the first fine days, peeped above the
ground; at the approach of glorious Easter, it
carpeted our fields with its velvet of green, making
them ready to share in the universal joy of Jesus'
resurrection ; then, turning into a lovely image of
what our souls ought to be in the season of Pente-
cost, its stem grew up under the action of the hot
sun ; the golden ear promised a hundred-fold to its
master ; the harvest made the reapers glad ; and,
1 Gen. iii. 17.

26—2

Digitized by

888

TIME AFTER PENTECOST

now that September has come, it calls on man to
fix his heart on that good God, who gave him all
this store. Let him not think of saying, as that
rich man of the Gospel did, after a plentiful harvest
of fruits : * My soul ! thou hast much goods laid up
for many years ! Take thy rest, eat, drink, make
good cheer !' And God said to that man : ' Thou
fool ! this night do they require thy soul of thee ;
and whose shall those things be which thou hast
provided T1 If we would be truly rich before God,
if we would draw down His blessing on the pre-
servation, as well as on the production, of the
fruits of the earth, let us, at the beginning of this
last quarter of the year, have recourse to those
penitential exercises whose beneficial effects we
have always experienced in the past. The Church
gives us the commandment to do so, by obliging us,
under penalty of grievous sin, to abstain and fast
on these three days, unless we be lawfully dis-
pensed.

We have already spoken on the necessity of
private penance for the Christian who is at all
desirous to make progress in the path of salvation.
But in this, as in all spiritual exercises, a private
work of devotion has neither the merit nor the
efficacy of one that is done in company with the
Church, and in communion with her public act ;
for the Church, as bride of Christ, communicates
an exceptional worth and power to works of pen-
ance done, in her name, in the unity of the social
body. St. Leo the Great is very strong on this
fundamental principle of Christian virtue. We
find him insisting on it in the sermons he preached
to the faithful of Borne, on occasion of this fast,
which was then called the fast of the seventh
month. 'Although,' says he, 'it be lawful for
each one of us to chastise his body by self-imposed
1 St. Luke xii. 16-21.

Digitized by

THE EMBER-DAYS OP SEPTEMBER

889

punishments, and restrain, with more or less
severity, the concupiscences of the flesh which war
against the spirit, yet need is that, on certain days,
a general fast be celebrated by all. Devotion is all
the more efficacious and holy, when the whole
Church is engaged in works of piety, with one
spirit and one soul. Everything, in fact, that is of
a public character is to be preferred to what is
private ; and it is plain, that so much the greater
is the interest at stake, when the earnestness of all
is engaged upon it. As for individual efforts, let
each one keep up his fervour in them; let each
one, imploring the aid of divine protection, take to
himself the heavenly armour, wherewith to resist
the snares laid by the spirits of wickedness; but
the soldier of the Church (ecclesiastihw miles),
though he may act bravely in his own private
combats (specialibus prcslits), yet will he fight
more safely and more successfully, when he shall
confront the enemy in a public engagement ; for in
that public engagement, he has not only his own
valour to trust to, but, under the leadership of a
King who can never be conquered, he is in the
battle fought by all his fellow-soldiers, and, by
being in their company and ranks, he has the
fellowship of mutual aid.'1

Another year, when preaching for the same
occasion, this eloquent pontiff and doctor of the
Church was even more energetic and lengthy, in
putting these great truths before the people ; would
to God the words of such a Pope as Leo the Great
could make themselves heard by our present genera-
tion, and induce us Christians to mistrust the
individualistic tendencies of modern piety. For-
tunately, the words of the saint exist, and in all
their ' pontifical eloquence '; we invite our readers
to peruse his sermons; all we have space for is a
1 St. Leo, Serm. iv., De Jejun. Sept, Mensis,

Digitized by

390

TIME AFTER PENTECOST

short selection from his third sermon on the fast of
the seventh month (our September Ember-days).

* God has sanctioned this privilege, that what is
celebrated in virtue of a public law is more sacred
than that which depends on a private regulation.
The exercise of self-restraint which an individual
Christian practises by his own will is for the
advantage of that single member ; but a fast under-
taken by the Church at large includes everyone
in the general purification. God's people never is
so powerful as when the hearts ~of all the faithful
join together in the unity of holy obedience, and
when, in the Christian camp, one and the same
preparation is made by all, and one and the same
bulwark protects all. . . . See, most dearly be-
loved, here' is the solemn fast of the seventh month
urging us to profit by this invincible unity. . . .
Let us raise up our he&rts, withdraw from worldly
occupations, and steal some time for furthering our
eternal welfare. . . . The plenary remission of
sin is obtained when the whole Church unites in
the like prayer and the like confession ; for, if the
Lord promises that when two or three shall, with
a holy and pious unanimity, agree to ask Him
anything whatsoever, it shall be granted to them,1
what can be refused to many thousands, who are
all engaged in observing one and the same practice
of religion, and in praying with one and the same
spirit ? In the eyes of God, my dearly beloved, it
is a great and precious sight, when all Christ's
people are earnest at the same Offices ; and when,
without any distinction, men and women of every
grade and order are all working together with one
heart. To depart from evil and do good,2 that is
the one determination of them all. They all give
glory to God for the works He achieves in His
servants. They all unite in returning hearty thanks

1 St. Matt, xviii. 19, 20. 2 Ps. xxxiii. 15.

Digitized by

THE EMBER-DAYS OF SEPTEMBER 891

to the loving Giver of all blessings. The hungry
are fed ; the naked are clad ; the sick are visited ;
and no one seeketh his own profit, but that of
others. ... By this grace of God, who worketh
all in all,1 the fruit is common, and the merit is
common ; for the affection of all may be the same,
although all are not equally rich ; and those who
have less to bestow can rejoice in the liberality of
others. There is nothing inordinate in such a
people as that ; there are no variances ; for all the
members of the whole body are alike in the energy
of the same piety. . . . The beauty of the whole
becomes the excellence of each member. . . . Let
us, then, embrace this blessed solidity of holy
unity, and with the same resolution and the same
good will, let us enter upon this solemn fast.'2

Let us not, in our prayers and fasts, forget the
new priests and other ministers of the Church,
who, on Saturday next, are to receive the imposi-
tion of hands. The September ordination is not
usually the most numerous of those given by the
bishop during the year. The sublime function, to
which the faithful owe their fathers and guides in
the spiritual life, has, however, a special interest
at this period of the year, which, more than any
other, is in keeping with the present state of the
world in its rapid decline towards ruin. Our year,
too, is on the fall, as we say. The sun, which we
beheld rising at Christmas as a giant who would
burst the bonds of frost asunder and restrain the
tyranny of darkness, now, as though he had grown
wearied, is drooping towards the horizon ; each
day we see him gradually leaving that glorious
zenith, where we admired his dazzling splendour
on the day of our Emmanuel's Ascension ; his fire
has lost its might ; and though he still holds half

1 1 Cor. xii. 6.

2 St. Leo, Serm. iii., De Jejun Sept. Mensis.

Digitized by

392

TIME AFTER PENTECOST

the day as his, his disc is growing pale. All this
foretells the approach of those long nights, when
nature, stripped of all her loveliness by angry
storms, seems as though she would bury herself
for ever in the frozen shroud which is to bind her.
So is it with our world. Illumined as it was by
the light of Christ, and glowing with the fire of
the Holy Ghost, it sees, in these our days, that
charity is growing cold,1 and that the light and
glow it had from the Sun of justice are on the
wane. Each revolution takes from the Church
some jewel or other, which does not come back to
her when the storm is over ; tempests are so fre-
quent, that tumult is becoming the normal state
of the times. Error predominates, and lays down
the law. Iniquity abounds. It is our Lord Himself
who said: 'When the Son of Man cometh, shall
He find, think ye, faith on earth?'2

Lift up your heads, then, ye children of God !
for your redemption is at hand.3 But, from now
until that time shall come when heaven and earth
are to be made new for the reign that is to be
eternal, and shall bloom in the light of the Lamb,
the Conqueror,4 days far worse than these must
dawn upon this world of ours, when the elect
themselves would be deceived, if that were possible! 6
How important is it, in theSS* miserable times, that
the pastors of the flock of Christ be equal to their
perilous and sublime vocation ! Let us then fast and
pray ; and how numerous soever may be the losses
sustained in the Christian ranks, of those who once
were faithful in the practices of penance, let us not
lose courage. Few as we may be, let us group
ourselves closely round the Church, and implore
of Jesus, her Spouse, that He vouchsafe to multiply
His gifts in those whom He is calling to the now

1 St. Matt. xxiv. 12. 2 St. Luke xviii. 8.

3 Ibid. xxi. 28-31. * Apoc. xxi. 6 St. Mark xiii. 22.

Digitized by

EIGHTEENTH SUNDAY

393

more than ever dread honour of the priesthood;
that He infuse into them His divine prudence,
whereby they may be able to disconcert the plans
of the impious ; His untiring zeal for the conversion
of ungrateful souls; His perseverance even unto
death, in maintaining without reticence or com-
promise the plenitude of that truth which He
has destined for the world, and the unviolated
custody of which is to be, on the last day, the
solemn testimony of the bride's fidelity.

THE EIGHTEENTH SUNDAY AFTEE
PENTECOST

The paralytic carrying his bed is the subject of
this day's Gospel, and gives the eighteenth Sunday
after Pentecost its title. This Sunday is inserted
in the missal immediately after the Ember-days of
autumn. We will not, like the liturgists of the
Middle Ages,1 discuss the question of its having
taken the place of the vacant Sunday, which
formerly used always to follow the ordination of
the sacred ministers,2 in the manner we have else-
where described.3 Manuscript sacramentaries and
lectionaries of very ancient date give it the name,
which was so much in use, of Dominica vacat.4
Whatever may be the conclusion arrived at, there
is one interesting point for consideration, viz., that
in the Mass of this day the order of the lessons
taken from St. Paul is broken. The Letter to the
Ephesians, which has furnished the Epistles since
the sixth Sunday after Pentecost, is to-day inter-
rupted, and in its stead we have some verses from

• 1 Beeno Aug., cap. v , etc.

2 Microlog., cap. xxix.

3 Advent : Ember Saturday.

* Thomasi Opp. Edit. Vezzosi, t. v., p. 148, 149, 309.

Digitized by

394

TIME AFTER PENTECOST

the first Epistle to the Corinthians, wherein the
apostle gives thanks to God for the manifold
gratuitous gifts granted, in Christ Jesus, to the
Church. Now, the powers conferred by the imposi-
tion of the bishop's hands on the ministers of the
Church are the most marvellous gift that is known
on earth, yea, in heaven itself. The other portions
of the Mass, too, are, as we shall see further on,
most appropriate to the prerogatives of the new
priesthood. So that the liturgy of the present
Sunday is particularly interesting when it imme-
diately follows the Ember -days of September.
But this coincidence is not of very frequent occur-
rence, at least as the liturgy now stands ; nor can
we dwell longer on these subjects without going too
far into archaeology, and exceeding our limits.

MA88

The Introits of the Sunday Masses since Pentecost
have hitherto been taken from the Psalter. From
Ps. xii. to Ps. cxviii. the Church, without ever
changing the order of these sacred canticles, chose
from each of them, as its own turn came, the verses
most appropriate to the liturgy of each Sunday.
But, dating from to-day, she is going to select her
Introits elsewhere, with one exception, however,
when she will again turn to this, the Book by
excellence of divine praise. Her future opening
anthems for the dominical liturgy to the end of the
year will be taken from various other Books of the
old Testament. For this eighteenth Sunday we
have Jesus, son of Sirach, the inspired writer of
Ecclesiasticus, asking God to ratify the fidelity of His
prophets1 by the accomplishment of what they fooB-
told. The present interpreters of the divine oracles

1 Ecclus. xxxvi. 18.

Digitized by

EIGHTEENTH SUNDAY

395

are the pastors, whom the Church sends, in her
own name, to preach the word of salvation and
peace: let us, her children, pray with her that
their words may never be void.

INTROIT

Da pacem, Domine, sus-
tinentibus te, ut prophetae
tui fideles inveniantur; ex-
audi preces servi tui et plebis
tuae Israel.

P*. Laetatus sum in his,
quae dicta sunt mini: in
domum Domini ibimus.
Gloria Patri. Da pacem.

The surest way to obtain grace is to be ever
humbly acknowledging to our God our deep con-
viction that, of ourselves, we cannot please His
divine Majesty. The Church continues to give us,
in her Collects, the most admirable expressions of
such an avowal.

Give peace, 0 Lord, to those
who patiently wait for thee,
that thy prophets may be found
faithful ; hear the prayers of
thy servant, and of thy people
Israel.

Ps. I rejoiced at the things
that were said unto me : we
shall go into the house of the
Lord. Glory, etc. Give peace.

COLLECT

Dirigat corda nostra,
quaesumus Domine, tuae
miserationis operatio : quia
tibi sine te placere non pos-
sumus. Per Dominum.

May the influence of thy
mercy, 0 Lord, direct our
hearts : for, without thy help,
we cannot please thee.
Through, etc.

The other Collects, as on page 120.

EPISTLE

Lectio Epistolae beati Pauli
Apostoli ad Corinthios.

1 Caput J.

Fratres, Gratias ago Deo
meo semper pro vobis in
gratia Dei, quae data est
vobis in Christo Jesu : quod

Lesson of the Epistle of St.
Paul the Apostle to the
Corinthians.

1 Chapter I,

Brethren : I give thanks to
my God always for you, for
the grace of God, that is given
you in Christ Jesus; that in

Digitized by

396

TIME AFTER PENTECOST

in omnibus divites facti estis all things you are made rich in

in illo, in omni verbo, et in him, in all utterance, and in all

omni scientia : sicut testi- knowledge, as the testimony of

monium Christi confirma- Christ was confirmed in you.

turn est in vobis : ita ut So that nothing is wanting to

nihil vobis desit in ulla gra- you in any grace, waiting for

tia, exspectantibus revela- the manifestation of our Lord

tionem Domini nostri Jesu Jesus Christ. Who also will

Christi, qui et confirmabit confirm you unto the end with-

vos usque in finem sine cri- out crime, in the day of the

mine, in die adventus Do- coming of our Lord Jesus Christ,
mini nostri Jesu Christi.

The last coming of the Son of Man is no longer
far off ! The approach of that final event, which
is to put the Church in full possession of her divine
Spouse, redoubles her hopes; but the last judgment,
which is also to pronounce the eternal perdition of
so great a number of her children, mingles fear
with her desire ; and these two sentiments of hers
will henceforth be continually brought forward in
the holy liturgy.

It is evident that expectation has been, so to
say, an essential characteristic of her existence.
Separated from her Lord, she would have been
sighing all day long in this vale of tears, had not
the love which possesses her driven her to spend
herself, unselfishly and unreservedly, for Him who
is absolute Master of her whole heart. She, there-
fore, devotes herself to labour and suffering, to
prayers and tears. But her devotedness, unlimited
as it has been, has not made her hopes less ardent.
A love without desires is not a virtue of the Church ;
she condemns it in her children as being an insult
to the Spouse.

So just and, at the same time, so intense were,
from the very first, these her aspirations that
eternal Wisdom wished to spare His bride, by con-
cealing from her the duration of her exile. The
day and hour of His return is the one sole point

Digitized by

EIGHTEENTH SUNDAY

397

upon which, when questioned by His apostles,
Jesus refused to enlighten His Church.1 That
secret constituted one of the designs of God's
government of the world ; but, besides that, it was
also a proof of the compassion and affection of the
Man-God ; the trial would have been too cruel ;
and it was better to leave the Church under the
impression, which after all was a true one, that the
end was nigh in God's sight, with whom a thousand
years are as one day.2

This explains how it is that the apostles, the
interpreters of the Church's aspirations, are con-
tinually recurring to the subject of the near
approach of our Lord's coming. St. Paul has just
been telling us, and that twice over in the same
breath, that the Christian is he who waiteth for
the manifestation of our Lord Jesus Christ, and for
the day of His coming. In his Epistle to the
Hebrews, he applies to the second coming the
inflamed desires of the ancient prophets for the
first, and says: 'Yet a little, and a very little
while, and He that is to come, will come, and will
not delay.'3 The reason is that, under the new
Covenant as under the old, the Man-God is called,
on account of His final manifestation, which is
always being looked for, He that is coming, He
that is to come.4 The cry which is to close the
world's history is to be the announcement of His
arrival : ' Behold ! the Bridegroom is coming.'6

And St. Peter, too, says : ' Having the loins of
your mind girt up, think of the glory of that day
whereon the Lord Jesus is to be revealed ! Hope
for it, with a perfect hope!16 The prince of the
apostles foresaw the contemptuous way in which
future false teachers would scoff at this long-

1 St. Matt. xxiv. 3, 36.
3 Hab. ii. 3 ; Heb. x. 37.
5 St. Matt. xxv. 6.

2 2 St. Pet. iii. 8.

4 St. Matt. xi. 3 ; Apoc. i. 8.

6 1 St. Pet. i. 5, 7, 13.

Digitized by

398

TIME AFTER PENTECOST

expected, but always put-off, coming: 4 Where is
His promise, or His coming? For, since the
fathers slept, all things continue so, from the
beginning of the creation I'1 Yes, he foresaw this,
and forestalled their sarcasm, by answering it in
the words which his brother Paul2 had previously
used:8 'The Lord delayeth not His promise, as
some imagine ; but dealeth patiently, for your
sake, not willing that any should perish, but that
all should return to penance. But the day of the
Lord shall come as a thief, in which the heavens
shall pass away with great violence ; and the
elements shall be melted with heat ; and the earth,
and the works which are in it, shall be burnt up.
Seeing, then, that all these things are to be
dissolved, what manner of people ought you to be
in holy conversation and godliness, looking for,
and hastening unto, the coming of the day of the
Lord, by which the heavens, being on fire, shall be
dissolved, and the elements shall melt with the
burning heat of fire ? But we look for new heavens
and a new earth according to His promises, in which
justice dwelleth. Wherefore, dearly beloved, seeing
that you look for these things, be diligent that ye
may be found undefiled and unspotted to Him in
peace. . . . Wherefore, brethren, knowing these
things before, take heed lest, being led aside by
the error of the unwise, you fall from your own
steadfastness.'4

If, in .those last days, the danger is to be so
great that the very powers of heaven shall be
moved,6 our Lord, as we are told in our Epistle,
has providentially confirmed in us His testimony and
our faith, by continual manifestations of His power.
And, as if to verify that other word of the same
Epistle, that He will thus confirm unto the end

i 2 St. Pet. iii. 3, 4. 2 Ibid. 15. 3 Rom. ii. 4.

4 2 St. Pet. iii. 9-17. 5 St. Matt. xxiv. 29.

Digitized by

EIGHTEENTH SUNDAY

399

them that believe in Him, He redoubles His
prodigies in these our times, as though they were
precursors of the end. Miracles are forcing them-
selves on the world's unwilling notice; and our
modern facilities for propagating news are made to
tell this glory of the Lord all over His earth ! In
the name of Jesus, in the name of one or other
of His saints, but especially in the name of His
Immaculate Mother, who is preparing the final
triumph of the Church, the blind see, the lame
walk, the deaf hear, every misery of both body and
soul is suddenly made to yield. So incontestable,
indeed, and so public, is the manifestation of super-
natural power, that business-managers of all kinds,
though they must, out of regard for incredulity,
laugh at the facts, yet are most serious in turning
the occasion to their profit. Such very material
agencies as railway companies have been glad to
accommodate the faithful thousands, and carry
them as quickly as they could to the favoured
sanctuaries, where the holy Mother of God has
appeared. It is not in Catholic countries only that
the divine power has made itself felt. Quite
recently, in the very centre of Mohammedan
infidelity, the city of the Sultans rejoiced at hearing
of the marvels done by the Queen of heaven within
its own walls. The water of the miraculous foun-
tain has been carried even into the city of Mecca,
where is the tomb of the founder of Islam, and into
which, until but lately, it was death for any
Christian to enter.

The infidel may say in his heart : ' There is no
God!'1 If he hears not the divine testimony,
it is because corruption, or pride, has more power
over him than the light of reason, just as it had
over the enemies of Jesus during His life upon
earth. He is like to the asp of the Psalm,2 which

1 Ps. xiii. i. 2 Ps. lvii. 5, 6.

Digitized by

400

TIME AFTER PENTECOST

maketh itself deaf ; it stoppeth its ears, that it may
never hear the voice of the divine Enchanter, who
speaketh that He may save. His life is one piece
of madness1 and folly;2 he has done his best to
draw down vengeance upon himself.

Let us not be like him, but, with the apostle, let
us thank God for the rich profusion of grace which
He has so mercifully poured out upon us. Never
were His gratuitous gifts more necessary than in
these our miserable times. True, the Gospel does
not now need to be promulgated ; but the efforts of
hell against it have become so violent that, in
order to withstand them, there is need of a power
from on high equal in some sense to that we read
of as granted in the beginning of the Church. Let
us beseech our Lord to bless us with men powerful
in word and work. Let us, by the fervour of our
fastings and prayers, obtain from His divine
Majesty that the imposition of hands may produce,
now more than ever, in them that are called to the
priesthood, its full result : that it may make them
rich in all things, and especially in all utterance, and
in all knowledge. May these days, in which all
principles are growing shadowy, find that the
supernatural light is kept up, in full splendour and
purity, by the zeal of the guides of Christ's flock.
May the compromises and flinchings of a genera-
tion, in which all truth is being etiolated and
diminished, never lead our newly ordained priests,
either themselves to shorten, or to permit anyone
else to curtail, the measure of the perfect "man,3
which was bestowed on them, in order that they
might apply it to every Christian who is desirous
of observing the Gospel ! In spite of all threats,
in spite of the noisy passions which are boisterous
against any priest who dares to preach the truth,
let their voice be what it should be — that is, an

1 Pb. lvii. 5, 6. 2 Ps. xiii. 1. 3 Eph. iv. 13.

Digitized by

EIGHTEENTH SUNDAY

401

echo of the Word: let it vibrate with the holy
firmness of the saints !

In the Gradual, the Church repeats the Introit-
verse, to celebrate once more the joy felt by the
Christian people at hearing the glad tidings, that
they are soon to go into the home of the Lord.
That home is heaven, into which we are to enter
on the last day, our Lord Jesus Christ leading the
way. But the home is also the temple in which we
are now assembled, and into which we are intro-
duced by the representatives of that same Lord of
ours, that is, by His priests.

GRADUAL

Laetatus sum in his, qu£B
dicta sunt mihi : in domum
Domini ibimus.

V. Fiat pax in virtute
tua, et abundantia in turri-
bus tuis.

Alleluia, alleluia.

V. Timebunt gentes no-
men tuum, Domine : et o ru-
nes reges terree gloriam
tuam. Alleluia.

I rejoiced at the things that
were said unto me : we shall
go into the house of the Lord.

F. Let peace be in thy
strength, and abundance in thy
towers.

Alleluia, alleluia.

V. The Gentiles shall fear
thy name, 0 Lord : and all the
kings of the earth thy glory.
Alleluia.

GOSPEL

Sequentia sancti Evangelii Sequel of the holy Gospel ac-
secundum Mattheeum. cording to Matthew.

Caput IX.
In illo tempore : Ascen-
dens Jesus in naviculam,
transfretavit, et venit in
civitatem suam. Et ecce
offerebant ei paralyticum
jacentem in lecto. Et vi-
dens Jesus fidem illorum,
dixit paralytico : Confide,
fili, remittuntur tibi peccata
tua. Et ecce quidam de
scribis dixerunt intra se :
Hie blasphemat. Et cum

Chapter IX.

At that time : Jesus entering
into a boat, passed over the
water and came into his own
city. And behold they brought
to him one sick of the palsy,
lying on a bed. And Jesus
seeing their faith, said to the
man sick of the palsy : Be of
good heart, son, thy sins are
forgiven thee. And behold
some of the scribes said within
themselves: He blasphemeth.

Digitized by

Google

402

TIME AFTER PENTECOST

vidisset Jesus cogitationes And Jesus seeing their thoughts,

eorum, dixit : Ut quid co- said : Why do you think evil in

gitatis mala in cordibus your hearts ? Whether is it

vestris ? Quid est facilius easier to say : Thy sins are for-

dicere : Dimittuntur tibi given thee ; or to say : Arise

peccata tua : an die ere : and walk ? But that you may

Surge et ambula? Utautem know that the Son of man hath

sciatis, quia films hominis power on earth to forgive sins,

habet potestatem in terra (then said he to the man sick of

dimittendi peccata, tunc ait the palsy,) Arise, take up thy

paralytico : Surge, tolle le- bed, and go into thy house,

ctum tuum, et vade in do- And he arose and went into his

mum tuam. Et surrexit, et house. And the multitude see-

abiit in domum suam. Vi- ing it, feared and glorified God

dentes autem turbae timue- that gave such power to men.
runt, et glorificaverunt
Deum, qui dedit potestatem
talem hominibus.

In the thirteenth century, in many Churches of
the west, the Gospel for to-day was that wherein
our Lord speaks of the scribes and pharisees as
seated on the chair of Moses.1 The Abbot Eupert,
who gives us this detail in his book on the Divine
Offices, shows how admirably this Gospel har-
monized with the Offertory, which is the one we
still have, and which alludes to Moses. 'This
Sunday's Office,' says he, ' eloquently points out,
to him who presides over the house of the Lord
and has received charge of souls, the manner in
which he should comport himself in the high rank,
where the divine call has placed him. Let him
not imitate those men, who unworthily sat on the
chair of Moses ; but let him follow the example of
Moses himself, who, in the Offertory and its verses,
presents the heads of the Church with such a
model of perfection. Pastors of souls ought, on no
account* to be ignorant of the reason why they are
placed higher than other men : it is not so much
that they may govern others, as that they may
serve them.'2 Our Lord, speaking of the Jewish

1 St. Matt. xxiu. H2. 2 Kup., Div. Off., xii. 18.

Digitized by

Google

EIGHTEENTH SUNDAY

403

doctors, said: 'All whatsoever they shall say to
you, observe and do ; but according to their works,
do ye not: for they say, and do not.'1 Contrari-
wise to these unworthy guardians of the Law, they
that are seated on the chair of doctrine ' should
teach, and act conformably to their teaching/ as
the same Abbot Eupert adds. 'Or, rather/ says
he, ' let them first do what it is their duty to do,
that they may afterwards teach with authority;
let them not seek after honours and titles, but
make this their one object, to bear on themselves
the sins of the people, and to merit to avert the
wrath of God from those who are confided to their
care. Such, we are told in the Offertory, is the
example given them by Moses/2

The Gospel which speaks of the scribes and
pharisees who were seated on the chair of Moses
has now been appointed for the Tuesday of the
second week of Lent. But the one which is at
present given for this Sunday equally directs our
thoughts to the consideration of the superhuman
powers of the priesthood, which are the common
boon of regenerated humanity. The faithful, whose
attention used formerly, on this Sunday, to be
fixed on the right of teaching which is confided to
the pastors of the Church, are now invited to
meditate upon the prerogative which these same
men have of forgiving sins and healing souls. Even
if their conduct be in opposition to their teaching,
it in nowise interferes with the authority of the
sacred chair, from which, for the Church and in
her name, they dispense the bread of doctrine to
her children. Moreover, whatever unworthiness
may happen to be in the soul of a priest, it does
not in the least lessen the power of the keys which
have been put into his hands to open heaven and
to shut hell. For it is the Son of Man, Jesus, who,
1 St. Matt, xxiii. 3. 2 Bup., ubi mpra.

27—2

Digitized by

404

TIME AFTER PENTECOST

by the priest, be he a saint, or be he a sinner, rids
of their sins His brethren and His creatures, whose
miseries He has taken upon Himself, and whose
crimes He has atoned for by His Blood.1

The miracle of the cure of the paralytic, which
gave an occasion to Jesus of declaring His power
of forgiving sins inasmuch as he was Son of Man,
has always been especially dear to the Church.
Besides the narration she gives us of it from
St. Matthew in to-day's Gospel, she again, on the
Ember Friday of Whitsuntide, relates it in the
words of St. Luke.2 The Catacomb frescoes, which
have been preserved to the present day, equally
attest the predilection for this subject, wherewith
she inspired the Christian artists of the first cen-
turies. From the very beginning of Christianity,
heretics had risen up denying that the Church had
the power, which her divine Head gave her, of
remitting sin. Such false teaching would irre-
trievably condemn to spiritual death an immense
number of Christians, who, unhappily, had fallen
after their Baptism, but who, according to Catholic
dogma, might be restored to grace by the sacra-
ment of Penance. With what energy, then, would
our mother the Church defend the remedy which
gives life to her children ! She uttered her anathe-
mas upon, and drove from her communion, those
Pharisees of the new law, who, like their Jewish
predecessors, refused to acknowledge the infinite
mercy and universality of the great mystery of the
Bedemption.

Like to her divine Master, who had worked under
the eyes of the scribes, His contradictors, the
Church, too, in proof of her consoling doctrine,
had worked an undeniable and visible miracle in
the presence of the false teachers ; and yet she had
failed to convince them of the reality of the miracle
1 Heb. ii 10-18. * St. Luke v. 17-26.

Digitized by

EIGHTEENTH SUNDAY

405

of sanctification and grace invisibly wrought by her
words of remission and pardon. The outward cure
of the paralytic was both the image and the proof
of the cure of his soul, which previously had been
in a state of moral paralysis ; but he himself repre-
sented another sufferer, viz., the human race,
which for ages had been a victim to the palsy of
sin. Our Lord had already left the earth, when
the faith of the apostles achieved this, their first
prodigy, of bringing to the Church the world grown
old in its infirmity. Finding that the human race
was docile to the teaching of the divine messengers,
and was already an imitator of their faith, the
Church spoke as a mother, and said ; Be of good
heart, son ! thy sins are forgiven thee ! At once, to
the astonishment of the philosophers and sceptics,
and to the confusion of hell, the world rose up from
its long and deep humiliation ; and, to prove how
thoroughly his strength had been restored to him,
he was seen carrying on his shoulders, by the
labour of penance and the mastery over his pas-
sions, the bed of his old exhaustion and feebleness,
on which pride, lust, and covetousness had so long
held him. From that time forward, complying
with the word of Jesus, which was also said to him
by the Church, he has been going on towards his
house, which is heaven, where eternal joy awaits
him ! And the angels, beholding such a spectacle
of conversion and holiness,1 are in amazement,
and sing glory to God, who gave such power to men.

Let us also give thanks to Jesus, whose marvel-
lous dower, which is the Blood He shed for His
bride, suffices to satisfy, through all ages, the claims
of eternal justice. It was at Easter time that we
saw our Lord instituting the great Sacrament,
which thus in one instant restores the sinner to

1 St. Luke v. 26.

Digitized by

406

TIME AFTER PENTECOST

life and strength.1 But how doubly wonderful
does its power seem, when we see it working in
these times of effeminacy and of well-nigh universal
ruin ! Iniquity abounds ; crimes are multiplied ;
and yet, the life -restoring pool, kept full by the
sacred stream which flows from the open side of
our crucified Lord, is ever absorbing and removing,
as often as we permit it, and without leaving one
single vestige of them, those mountains of sins,
those hideous treasures of iniquity which had been
amassed, during long years, by the united agency
of the devil, the world, and man himself.

The Offertory speaks to us of the figurative altar,
which was set up by Moses for the reception of the
oblations of the figurative Law, which oblations
foreshadowed the great and only true sacrifice, at
which we are now present. After the anthem which
is still in use, we will append the verses which were
anciently added. Moses is there represented as the
type of those faithful prophets mentioned in the
Introit ; he is shown to us as the model of those
true leaders of God's people, who devote themselves
in order to procure mercy and peace for those whom
they guide.2 God sometimes seems to resist them,
but He always suffers Himself to be overcome ; and
in return for their fidelity, He admits them into the
most intimate manifestations of His light and His
love. The first verse shows us the priest in his
public life of intercession and devotedness for
others; the second reveals to us his private life,
of which prayer and contemplation are the main
occupation. We shall not be surprised at the
length of these verses — the singing of which would
far exceed the time for offering the Host and
chalice, such as is now the custom — if we remem-

1 Wednesday of the fifth week after Easter.
3 Rup., ubi supra.

Digitized by

EIGHTEENTH SUNDAY

407

ber how it was the ancient usage that the whole
assembly of the faithful present at the holy Sacri-
fice took part in the oblation of the bread and wine
needed for the liturgy. So likewise the Communion,
which at present consists of only a few lines, was
originally nothing but the antiphon to an entire
psalm, which in the ancient antiphonaries was
appointed for each day, when it was not the same
as the Introit-psalm ; the psalm was sung, repeat-
ing the antiphon after each verse, until all had
communicated.

Sanctificavit Moyses al-
tare Domino, offerens super
illud holocausta, et immo-
lans victima8 : fecit sacri-
ficium vespertinum in odo-
rem suavitatis Domino Deo,
in conspectu filiorum Is-
rael.

V. I. Locutus est Domi-
nus ad Moysen dicens : As-
cende ad me in montem Sina,
et stabis super cacumen ejus.
Surgens Moyses, ascendit in
montem, ubi constituit ei
Deus ; et descendit ad eum
Dominus in nube}et adstitit
ante faciem ejus. Videns
Moyses, procidens adoravit,
dicens: Obsecro, Domine,
dimitte peccata populi tut.
Et dixit ad eum Dominus :
Faciam secundum verbum
tuum.

Tunc Moyses fecit sacri-
ficium vespertinum.

V. II. Oravit Moyses Do-
minum, et dixit : Si inveni
gratiam in conspectu tuo,
ostende mihi teipsum ma-
nifeste, ut videam te. Et
locutus est ad eum Dominus

Moses consecrated an altar
unto the Lord, offering whole-
burnt offerings thereon, and
slaying victims : he made an
evening sacrifice for a sweet
odour unto the Lord God, in
the sight of the children of
Israel.

F. I. The Lord spake unto
Moses saying : Come up tmto
me, upon mount Sina,and thou
shall stand on the top thereof.
Moses rising up, went up the
mountain, where the Lord had
appointed him : and the Lord
came down unto him in a cloud,
and stood before his face.
Which Moses seeing, fell down
and adored, saying : I beseech
thee, 0 Lord, forgive the sins
of thy people. And the Lord
said unto him : I will do ac-
cording to thy word.

ThenMoses made an evening
sacrifice.

V, II. Moses prayed to the
Lord and said : If I have found
favour in thy sight, show me
thyself openly, that I may see
thee. And the Lord spake unto
him,saying : For man shall not

Digitized by

408

TIME AFTER PENTECOST

see me, and live; but be thou
on the Jieight of the rock, and
my right hand shall protect
thee, till I pass : whilst I pass
I will take away my hand, and
then shalt thou see my glory :
but my face shall not be seen
by thee; for I am God, showing
wonderful things in the earth.
Then Moses made.

dicens : Non enim videbit
me homo, et vivere potest :
sed esto super altitudinem
lapidis, etprotegat te dexte-
ra mea donee pertranseam :
dum pertransiero, auferam
manum meam, et tunc vide-
bis gloriam meam : facies
autem mea non videbitur
tibi quia ego sum Deus os-
tendens mirabilia in terra.
Tunc Moyses fecit.

The sublime eloquence of the Secret is beyond
all comment. Let us get thoroughly imbued with
the high teaching here so admirably summed up
in a few short words : let us come to understand
that our life and conduct should have something
divine about them, in response to the mysteries
which are revealed to our understanding and in-
corporated into us by the venerable communication
of this Sacrifice.

SECRET

Deus, qui nos per hujus
sacrificii veneranda com-
mercia, unius summse divi-
nitatis participes efficis :
prsesta quaesumus ; ut, sic-
ut tuam cognoscimus ve-
ritatem, sic earn d ignis
moribus assequamur. Per
Dominum.

0 God, who, by the vener-
able communication of this
sacrifice, makest us partakers
of the one supreme divine
nature : grant, we beseech thee,
that as we know thy truth,
so we may follow it up by a
worthy conduct of life.
Through, etc.

The other Secrets, as on page 180.

The Communion-anthem is addressed to the
priests, and, at the same time, to us all : for if the
priest offers the Victim, which is the holiest that
can be, we should not think of accompanying him
into the court of our God, without bringing up, that
they may be united to the divine Host, other

Digitized by

EIGHTEENTH SUNDAY

409

victims, that is ourselves. It is God's injunction :
Thou shalt not appear empty before me I1

COMMUNION

Tollite hostias, et intro- Bring up sacrifices, and
ite in atria ejus : adorate come into his courts : adore
Dominum in aula sancta ye the Lord in his holy court,
ejus.

Whilst giving thanks in the Postcommunion for
the priceless gift of the sacred mysteries, let us
beseech our God to perfect within us the grace of
always receiving it worthily.

POSTCOMMUNION

Gratias tibi referimus, Being fed, O Lord, with the

Domine, sacro munere ve- sacred gift, we give thee

getati, tuam misericordiam thanks, humbly beseeching

deprecantes: ut dignos nos thy mercy, that thou wouldst

ejus participatione perficias. make us worthy of its recep-

Per Dominum. tion. Through, etc.

The other Postcommunions, as on page 181.

VESPEBS

The psalms, capitulum, hymn, and versicle, as
above, pages 71-81.

ANTIPHON OF THE MAGNIFICAT

Tulit ergo paralyticus The paralytic took up his

lectum suum in quo jace- bed, on which he had been

bat, magnificans Deum ; ot lying, magnifying God ; and all

omnis plebs, ut vidit, dedit the people, as soon as they saw

laudem Deo. this, gave praise unto God.

o REMUS

Dirigat corda nostra,
quaesumus Domine, tuse
miserationis operatio: quia
tibi sine te placere non
possumus. Per Dominum.

LET US PRAY

May the influence of thy
mercy, O Lord, direct our
hearts : for, without thy help, we
cannot please thee. Through,
etc.

1 Exod. xxiii. 15.

Digitized by

410

TIME AFTER PENTECOST

THE NINETEENTH SUNDAY AFTER
PENTECOST

MASS

The divine Leader of God's people is their salvation
in all their distress. Did we not last Sunday see
Him prove Himself such, and in a very telling
way, by curing both body and soul of the poor
paralytic, who was a figure of the whole human
race ? Let us hear His voice, in the Introit, with
love and gratitude ; let us promise Him the fidelity
He asks of us ; His Law, if we will but observe it,
will preserve us from a relapse.

The anthem which follows is made up of several
passages of holy Writ, without being exactly that
of any one of them. The verse is taken from
Psalm lxxvii.

INTROIT

Salus populi ego sum, I am the salvation of the
dicit Dominus : de quacum- people, saith the Lord : in what
que tribulatione clamave- distress soever they call upon
rint ad me, exaudiam eos : me, I will hear them : and will
et ero illorum Dominus in be their Lord for ever,
perpetuum.

P*. Attendite, popule me- Ps. Attend, 0 my people,
us, legem meam : inclinate unto my law : incline your ear
aurem vestram in verba to the words of my mouth,
oris mei. Gloria PatrL Glory, etc. I am the salvation.
Salus.

Free both in mind and body by the omnipotent
word of the Son of Man, the human race can
devote itself, with all activity, to the service of God.
Let us obtain from His divine Majesty, by uniting
our prayer with that of the Church in her Collect,
that the fatal paralysis, which was once so cruel a
tyrant over our souls and faculties, may never
return.

Digitized by

NINETEENTH SUNDAY

411

COLLECT

Omnipotens et misericors
Deus, universa nobis adver-
santia propitiatus exclude :
lit mente et corpore pariter
expediti, qu» tua sunt li-
beris mentibus exsequamur.
Per Dominum.

O almighty and merciful God,
graciously keep away from us
all things that are adverse :
that being free in mind and
body, we may, with unimpeded
minds, attend to the things that
are thine. Through, etc.

The other Collects, as on page 120.

EPISTLE

Lectio Epistolse beati Pauli
Apostoli ad Ephesios.

Caput IV.

Fratres, Renovamini spi
ritu mentis vestrse, et in-
duite novum hominem, qui
secundum Deum creatus est
in justitia, et sanctitate ve-
ritatis. Propter quod depo-
nentes mendacium, loqui-
mini veritatem unusquisque
cum proximo suo : quoniam
sumus invicem membra.
Irascimini, et nolite peccare:
sol non occidat super ira-
cundiam vestram. Nolite
locum dare diabolo : qui
furabatur, jam non furetur :
magis autem laboret, ope-
rando manibus suis, quod
bonum est, ut habeat unde
tribuat necessitatem pati-
enti.

The Epistle to the Ephesians, which was inter-
rupted last Sunday in the manner we then described,
is continued to-day by the Church. The apostle
has already laid down the dogmatical principles of
true holiness; he now deduces the moral conse-
quences of those principles.

Lesson of the Epistle of St.
Paul the Apostle to the
Ephesians.

Chapter IV.

Brethren : be renewed in the
spirit of your mind ; and put on
the new man, who, according
to God, is created in justice, and
holiness of truth. Wherefore,
putting away lying, speak ye
the truth every man with his
neighbour: for we are members
one of another. Be angry and
sin not. Let not the sun go
down upon your anger. Give
not place to the devil. He that
stole, let him now steal no
more ; but rather let him labour,
working with his hands the
thing which is good, that he
may have something to give to
him that suffereth need.

Digitized by

Google

412

TIME AFTER PENTECOST

Let us call to mind how the holiness, which is in
God, is His very truth — truth living and harmonious,
which is no other than the admirable concert of
the Three divine Persons, united in love. We have
seen that holiness, as far as it exists in us men, is
also union, by infinite love, with the eternal and
living Truth. The Word took a Body unto Himself
in order to manifest in the Flesh this sanctifying
and perfect truth,1 of which He is the substantial
expression;2 His Humanity, sanctified directly by
the plenitude of the divine life and truth, which dwell
within Him,3 became the model, as well as the
means, the way, of all holiness to every creature.4
It was not sin alone, but it was, moreover, the
finite nature of man that kept him at a distance
from the divine life ;6 but he finds in Christ Jesus,
.just as in God, the two elements of that life : truth
and love. In Jesus, as the complement of His In-
carnation, Wisdom aspires at uniting with herself
all the members, also, of that human race, of which
He is the Head,6 and the First-born ;7 by Him the
Holy Ghost, whose sacred fount He is,8 pours Him-
self out upon man, whereby to adapt him to his
sublime vocation, and to consummate, in infinite
love (which is Himself), that union of every
creature with the divine Word. Thus it is that we
verily partake of that life of God, whose existence
and holiness are the knowledge and love of His
own Word; thus it is "that we are sanctified in
truth9 by the participation of that very holiness
wherewith God is holy by nature.

The Son of Man, being God, participates for us
His brethren in the life of union in the truth
which constitutes the holiness of the blessed Trinity.

1 St. John i. 14. 2 Heb. i. 3. 3 Col. ii. 3, 9, 10.

* St. John xiv. 6. * Eph. iv. 18. 6 Ibid. i. 10.
7 Col. i. 15-20. 8 Cf. St. John iv. 14 ; vii, 37, 39.
9 Ibid. xvii. 17.

Digitized by

NINETEENTH SUNDAY

413

But He communicates that life, that truth, that
deifying union, to none save those who have truly
become His members, and who, in Him, reproduce
between one another, by the operation of the Spirit
of tmth1 and love, that unity of which that sanctify-
ing Spirit is the almighty bond in the Godhead.
* May they all be one, as Thou, Father, in Me, and
I in Thee/ said Jesus to His eternal Father, ' that
they also may be * one in us. I have given unto
them the glory (that is to say, the holiness) which
Thou hast given unto Me, that they may be one, as
we also are one ; I in them, and Thou in Me, that
they may be consummated (that is, be made
perfect) in unity.'2 Here we have, and formulated
by our Lord Himself, the simple but fruitful axiom,
the foundation of Christian dogma and morals.
By that sublime prayer, He explained what He had
previously been saying : ' I sanctify Myself for
them, that they, also, may be sanctified in truth/3
Let us now understand the moral doctrine given
us by St. Paul in our to-day's Epistle. What does
he mean by that justice, and that holiness of tmth,
which is that of Christ,4 of the new man, whom
everyone must put on, that aspires to the posses-
sion of the riches spoken of in the passages already
read to us from this magnificent Epistle ? Let us
re-read the Epistle for the seventeenth Sunday,
and we shall find that all the rules of Christian
asceticism, as well as of the mystic life, are to
St. Paul's mind summed up in those words : Be
careful to keep unity !6 It is the principle he lays
down for all, both beginners and the perfect. It is
the crowning of the sublimest vocations in the order
of grace, as well as the foundation and reason of
all God's commandments ; so truly so, indeed,
that, if we are commanded to abstain from lying,

1 Cf. St. John xv. 26. a Ibid.*xvii. 21-23. « Ibid. 19.
4 Rom. xiii. 14. 5 Eph. iv. 3.

Digitized by

414

TIME AFTER PENTECOST

and to apeak the truth to them that live with us, the
motive is that we are membera one of another.

There is a holy anger, of which the Psalmist
speaks,1 and which is the outcome, on certain
occasions, of zeal for the divine law and charity ;
but the movement of irritation excited in the soul
must, even then, be speedily calmed down ; to foster
it would be to give place to the devil, to give him an
opportunity of weakening, or - even destroying,
within us, by bitterness and hatred, the structure
of holy unity.2

Before our conversion our neighbour, as well as
God, was grieved by our sins ; we cared little or
nothing for injustice, provided it was not noticed;
egotism was our law, and it was proof enough of
the reign of satan over our souls. Now that the
Spirit of holiness has expelled the unworthy
usurper, the strongest evidence of His being our
rightful master is that not only the rights of
others are sacred in our estimation, but our toil
and our labours are all undergone for the purpose
of being serviceable to our neighbour. In a word,
as the apostle continues a little farther on, we walk
in love, because, as most dear children, we are
followers of God.3

It is by this means alone, says St. Basil, that the
Church manifests the many and great benefits
bestowed on the world by the Incarnation. The
Christian family, which, heretofore, was split up
into a thousand separate fragments, is now made
one, one in itself, and one in God ; it is the repeti-
tion of what our Lord did, by assuming Flesh and
making it one with Himself.4

Our Jesus has restored to our handa, which once
were paralyzed for every supernatural work, the
full freedom of their movements; let us, then,

1 Ps. iv. 5. 2 S. Cheys., in ep. ad Eph. Horn., xiv.

3 Eph. v. 1, 2. 4 S. Basil, Const, mon., xviii.

Digitized by

NINETEENTH SUNDAY

415

raise them up spiritually in prayer, giving glory to
God by this our homage, which He graciously
accepts as a fragrant sacrifice. The Church gives
us this teaching in the Gradual, and by her own
example as well.

GRADUAL

Dirigatur oratio mea, sic-
ut incensum in conspectu
tuo, Domine.

V. Elevatio manuum mea-
rum sacrificium vesperti-
num.

Alleluia, alleluia.

V. Confitemini Domino,
et invocate nomen ejus : an-
nuntiate inter gentes opera
ejus. Alleluia.

Let my prayer be directed
as incense, in thy sight, O
Lord.

V. May the lifting up of my
hands be as an evening sacri-
fice.

Alleluia, alleluia.

V. Give glory to the Lord,
and call upon his name : pro-
claim among the gentiles his
works. Alleluia.

Sequentia sancti Evangelii
secundum Matthaeum.

Caput XXIL

In illo tempore; Loque-
batur Jesus principibus sa-
cerdotum, et pharisaeis in
parabolis, dicens : Simile
factum est regnum ccelorum
homini regi, qui fecit nup-
tias filio suo. Et misit ser-
vos suos vocare invitatos ad
nuptias, et nolebant venire.
Iterum misit alios servos,
dicens : Dicite invitatis :
Ecce prandium meum para-
vi; tauri mei, et altilia oc-
cisa sunt, et omnia parata ;
venite ad nuptias. IUi au-
tem neglexerunt, et abie-
runt, alius in villam suam,
alius vero ad negotiationem
suam : reliqui vero tenu-
erunt servos ejus, et contu-
meliis affectos occiderunt.

Sequel of the holy Gospel ac-
cording to Matthew.

Chapter XXIL

At that time : Jesus spoke to
the chief priests and the phari-
sees in parables, saying: The
kingdom of heaven is likened
to a king, who made a marriage
for his son. And he sent his
servants, to call them that were
invited to the marriage : and
they would not come. Again
he sent other servants, saying :
Tell them that were invited:
Behold, I have prepared my
dinner : my beeves and f atlings
are killed, and all things are
ready: come ye to the marriage.
But they neglected, and went
their ways, one to his farm,
and another to his merchan-
dise. And the rest laid hands
on his servants, and having
treated them contumeliously,

Digitized by

416

TIME AFTER PENTECOST

put them to death. But when
the king had heard of it, he was
angry, and sending his armies,
he destroyed those murderers,
and burnt their city. Then he
saith to his servants : The mar-
riage indeed is ready : but they
that were invited were not
worthy. Go ye therefore into
the highways; and as many
as ye shall find, call to the
marriage. And his servants
going forth into the ways,
gathered together all that they
found, both bad and good : and
the marriage was filled with
guests. And the king went in
to see the guests : and he saw
there a man who had not on a
wedding garment. And he
saith to him : Friend, how
earnest thou in hither not
having on a wedding gar-
ment? But he was silent.
Then the king said to the
waiters : Bind his hands and
his feet, and cast him into the
exterior darkness; there shall
be weeping and gnashing of
teeth. For many are called,
but few are chosen.

This Gospel has given to the present Sunday the
name of the Sunday of the invited to the marriage.
And yet, from the very opening of the dominical
series, which began with the Descent of the Holy
Ghost, the Church gave us the Gospel teaching
which she offers to us, now a second time, for our
consideration. On the second Sunday after Pente-
cost, she related to us, from St. Luke,1 the parable
of the great supper, to which many were invited,
and which St. Matthew, entering into fuller details,
calls a marriage-feast.

1 St. Luke xiv. 16-24.

Bex autem cum audisset,
iratus est : et missis exer-
citibus suis, perdidit homi-
cidas illos, et civitatem illo-
rum succendit. Tunc ait
servis suis : Nuptiae qui-
dem paratae sunt, sed qui
invitati erant, non fuerunt
digni. Ite ergo ad exitus
viarum, et quoscumque in-
veneritis, vocate ad nuptias.
Et egressi servi ejus in vias,
congregaverunt omnes, quos
invenerunt, malos et bonos :
et impletae sunt nuptise dis-
cumbentium. Intravit au-
tem rex ut videret discum-
bentes, et vidifc ibi homi-
nem non vestitum veste
nuptiali. Et ait illi: Amice,
quomodo hue intrasti^ non
habens vestem nuptialem ?
At ille obmutuit. Tunc dixit
rex ministris : Ligatis mani-
bus et pedibus ejus, mittite
eum in tenebras exteriores :
ibi erit fletus et stridor den-
tium. Multi enim sunt vo-
cati, pauci vero electi.

Digitized by

Google

NINETEENTH SUNDAY

417

Set thus before us, both at the beginning and at
the close of the liturgical season over which the
holy Spirit reigns supreme, this parable is, as it
were, the interpreter of the whole portion of the
year which it thus hems in : it is an additional
revelation of the true aim of the Church. But
how much has the light increased, since the first
time we had these mystery-telling allegories ! The
certain man (homo quidam), who made a great
supper, and invited many, has become the King,
who makes a muniage for His Son, and, in this
marriage, gives us an image of the kingdom of
heaven. The world's history, too, has been de-
veloping, as we gather from the terms respectively
used by the two Evangelists. Those who were the
first invited, and contented themselves with declin-
ing the kindness of the Master of the house, have
grown in their impiods ingratitude ; laying hands
on the messengers sent them by the loving kind-
ness1 of the King, they treat them with contumely,
and put them to death ! We have seen the merited
punishment inflicted on these deicides, by this Man,
who was God Himself, the Father of Israel, now
become King of the Gentiles : we have seen how
He sent his armies to destroy them, and bum their
city.2 And now at last, in spite of the refusal of the
invited of Juda, in spite of the treacherous opposi-
tion put by them against the celebration of the
nuptials of the Son of God, all things are ready for
-the marriage, and the banquet-hall is filled with
guests.

Our heavenly King has confided, to the ministers
of His love, the work of calling from every people
the new guests. But now that His ambassadors,
according to His command, have traversed the

1 See Time after Pentecost, vol. i., p. 358.

2 See Ninth Sunday after Pentecost.

Digitized by

418

TIME AFTER PENTECOST

whole earth,1 bringing together all nations for this
day of the joy of His heart,2 He Himself is coming
in person, to see that nothing is wanting to the
due preparation for the feast, and to give the signal
for the eternal banquet of the divine nuptials.
Now, for such a feast, and in such a place, if there
be any deficiency, it can only be on the part of the
guests. Let them, then, be careful not to draw
down upon themselves, in this general and last
examination, the displeasure of the great King, who
has called them to an alliance with Himself.
Though He has condescended to call them, not-
withstanding their extreme poverty, from the public
streets and highways, He has given them abun-
dant time to lay aside their tatters ; and knowing
that they could not get ready of themselves, He
has placed at their disposal, for the marriage-feast,
the richest garments of His grace and virtues.
Woe, then, to him who on the last day shall be
found not having the wedding garment of charity !
Such a want would admit of no excuse ; and the
King would justly punish it, by excluding the
guilty man from the feast, as one that had insulted
His Son.

Everything we have had on the preceding Sun-
days, has shown us how solicitous the Church
ever is in preparing mankind for that wonderful
marriage whose realization is the one object aimed
at by the divine Word, in coming upon our earth.
Puring her long exile, the bride of the Son of God
has been a living model to her children ; and, by
her instructions, she has been unceasingly pre-
paring them for the understanding of the great
mystery of divine union. Three weeks ago,3 treat-
ing more directly than she had hitherto done on
the great subject of her ambition as mother and

1 Ps. xviii. 5. a Cant. iii. 11.

3 The Sixteenth Sunday after Pentecost.

Digitized by

NINETEENTH SUNDAY

419

bride, she reminded them of the great call. On
the following Sunday, she gave them another
lesson : she revealed to them the Bridegroom of
the nuptials, to which they were invited, as the
Man-God, the object of the twofold precept of love
which embodies the whole Law. To-day, we have
the teaching in all its perfection. It is condensed
in the night Office, where we have St. Gregory
explaining her whole teaching. The great doctor
and the great Pope thus, in the name of the
Church, explains our Gospel :

* The kingdom of heaven is the assembly of the
just; for, the Lord says by a prophet: "Heaven
is My throne 1 and Solomon says : " The soul of
the just man is the throne of wisdom ";2 and Paul
calls Christ the Wisdom of God.3 If, therefore,
heaven be the throne of God, we must evidently
conclude that, as Wisdom is God, and the soul of
the just man is the throne of Wisdom, this soul is
a heaven. . . . The kingdom of heaven, then, is
the assembly of the just. ... If this kingdom
is said to be like to a King, who made a marriage for
his Son, your charity at once understands who is
this King, who is the Father of a Son, King like
Himself. It is He, of whom the psalmist says:
" Give to the King Thy judgment, 0 God, and to
the King's Son Thy justice I"4 God the Father
made the marriage of God His Son, when He
wished that He, who had been God before all ages,
should become Man towards the end of ages. But
we must not, on that account, suppose that there
are two persons in Jesus Christ, our God and our
Saviour. ... It is, perhaps, clearer and safer to
say, that the King made a marriage for His Son, in
that, by the mystery of the Incarnation, He united
the Church to Him. The womb of the Virgin-

1 Isa. lxvi. 1. a Wisd. vii. 27.

3 1 Cor. i. 24. 4 Ps. bm. 2.

28—2

Digitized by

420

TIME AFTER PENTECOST

Mother was the nuptial-chamber of that Bride-
groom, of whom the psalmist says:1 He hath set
His tabernacle in the sun : and He, as a Bridegroom,
cometh out of His bride-chamber !' 2

Notwithstanding her dignity of beloved bride of
the Son of God, the Church is, none the less, subject
to tribulations here below. The enemies of the
Spouse, having no longer any direct power to injure
our Lord, turn all their rage against her. In these
trials, endured as they are by the Church with
love, Jesus sees a fresh trait of that resemblance
which He wishes her to have to Himself ; He,
therefore, leaves her to suffer in this world, content-
ing Himself with ever upholding and saving her,
as the Offertory says, in the midst of the evils which
go on thickening around her.

OFFERTORY

Si ambulavero in medio If I should walk in the

tribulationis, vivificabis me, midst of tribulation, thou, O

Domine : et super iram Lord, wilt quicken me : and

inimicorum meorum ex- thou wilt stretch forth thy

tendes manum tuam, et hand against the wrath of

salvum me faciet dextera mine enemies, and thy right

tua. hand shall save me.

The august sacrifice, which is about to be offered,
always obtains its effect, as far as the glory of the
divine Majesty is concerned ; but its virtue is applied
to man in a greater or less degree, according to the
dispositions of the creature, and depending on the
divine mercy. Let us, in the Secret, beseech 6ur
heavenly Father, that we may experience abun-
dantly the effects of the divine mysteries, which
are so soon to be produced on our altar.

1 Ps. xviii. 6. 2 S. Greg., Horn, xxxviii., vn Ev.

Digitized by

NINETEENTH SUNDAY

421

SECRET

Hsec munera, qusesumus Grant, we beseech thee, O
Domine, quae oculis tuse Lord, that the offerings we
majestatis offerimus, salu- bring before thy divine Ma-
taria nobis esse concede, jesty, may avail unto our
Per Dominum. salvation. Through, etc.

The other Secrets, as on page 130.

The Man-God, by His divine contact in the
sacred banquet, has spiritually given vigour to our
members ; let us recall to mind that we must, hence-
forward, consecrate them to His service, and that
our feet, now made sure, must run in the way of
the divine commandments.

COMMUNION

Tu mandasti mandata tua Thou hast commanded thy
custodiri nimis : u tin am commandments to be kept most
dirigantur vise meae, ad diligently : oh ! that my ways
custodiendas justificationes may be directed to keep thy
tuas ! justifications I

The Postcommunion, again, seems to be an allu-
sion to the Gospel of the paralytic, which used
formerly to be read on this Sunday. In it, we im-
plore the assistance of the heavenly Physician, who
sets man free from the palsy, which held him a
prisoner ; He also gives him the strength needed
for fulfilling the law of God bravely and persever-
ingly.

POSTCOMMUNION

Tua nos, Domine, medi- May the healing efficacy of

cinalis operatio et a nostris these thy mysteries, 0 Lord,

perversitatibus clementer mercifully free us from our

expediat, et tuis semper perversen9ss, and make us al-

faciat inhserere mandatis. ways obedient to thy command-

Per Dominum. ments. Through, etc.

The other Postcommunions, as on page 181.

Digitized by

422

TIME AFTER PENTECOST

VE8PEBS

The psalms, capitulum, hymn, and versicle, as
above, pages 71-81.

ANTIPHON OF THE MAGNIFICAT

Intravit autem rex ut
videret discumbentes : et
vidit ibi hominem non
vestitum veste nuptial i, et
ait illi : Amice, quomodo
hue intrasti non habens
vestem nuptialem ?

ORBMUS

Omnipotens et misericors
Deus, universa nobis adver-
santia propitiatus exclude :
ut mente et corpore pariter
expediti, quae tua sunt li-
beris mentibus exequamur.
Per Dominum.

Now, the king went in to
see the guests : and he saw
there a man wh'o had not on
a wedding garment, and he
saith unto him : Friend, how
earnest thou in hither not hav-
ing on a wedding garment ?

LET US PRAY

0 almighty and merciful
God, graciously keep away from
us all things that are adverse :
that being free in mind and
body, we may, with unimpeded
minds, attend to the things
that are thine. Through, etc.

THE TWENTIETH SUNDAY AFTER
PENTECOST

MASS

The Gospel of last Sunday spoke to us of the
nuptials of the Son of God with the human race.
The realization of those sacred nuptials is the object
which God had in view in the creation of the visible
world ; it is the only one He intends in His govern-
ment of society. This being the case, we cannot be
surprised, that the parable of the Gospel, whilst re-
vealing to us this divine plan, has also brought
before us the great fact of the rejection of the Jews,
and the vocation of the Gentiles, which is not only
the most important fact of the world's history, but

Digitized by

TWENTIETH SUNDAY

423

is also intimately connected with the consummation
of the mystery of the divine union.

And yet, as we have already said,1 the exclusion of
Juda is one day to cease. His obstinate refusal of
the grace, has caused it to be brought to us
Gentiles by the messengers of God's loving mercy.
But, now that the fullness of the Gentiles2 has
heard and followed the heavenly invitation, the
time is advancing when the accession of Israel will
complete the Church in her members, and give the
bride the signal of the final call, which will put an
end to the long labour of ages,3 by the appearance
of the Bridegroom.4 The holy jealousy, which the
apostle was so desirous to rouse in the people of his
race by turning towards the Gentiles,5 will, at last,
make itself felt by the descendants of Jacob. What
joy will there be in heaven, when they, repentant
and humble, shall unite before God in the song of
gladness sung by the Gentiles, in celebration of the
entrance of His countless Jewish people into the
house of the divine banquet ! That union of the
two peoples will truly be a prelude to the great day
mentioned by St. Paul, when, speaking in his
patriotic enthusiasm of the Jews, he said : ' If their
offence (i.e., their fall) hath been the riches of the
world, and their diminution be the riches of the
Gentiles, how much more the fullness of them P6

Now, the Mass of this twentieth Sunday after
Pentecost gives us a foretaste of that happy day,
when the new people will not be alone in singing
hymns of praise for the divine favours bestowed on
our earth. The ancient liturgists tell us that our
Mass consists partly of the words of the prophets,
giving to Jacob an expression of his repentance,
whereby he is to merit a return of God's favours,

1 The Thirteenth Sunday after Pentecost. 2 Kom. xi. 25, 26.
3 Ibid. viii. 22. ' 4 Apoc. xxii. 17.

6 Kom. xi. 13, 14. 6 Ibid. 12.

Digitized by

424

TIME AFTER PENTECOST

and partly of inspired formulas, wherein the
Gentiles, who are already within the hall of the
marriage-feast, are singing their canticles of love.1
The Gentile-choir takes the Gradual and Commu-
nion-anthem ; the choir of the Jews, the Introit
and Offertory.

The Introit is from the book of Daniel.2 Exiled
to Babylon with his people, the prophet — in that
captivity whose years of bitterness were a figure of
the still longer and intenser sufferings of the present
dispersion — laments with Juda in that strange land,
and, at the same time, instructs his people how
they may be readmitted into God's favour. It is a
secret which Israel had lost ever since his commis-
sion of the crime on Calvary; though, in the
previous ages of his history, he knew the happy
secret, and had continually experienced its efficacy.
What it was, it still is and ever will be : it consists
in the humble avowal of the sinner's falls, in the
suppliant regret of the culprit, and hi the sure
confidence that God's mercy is infinitely above the
sins of men, how grievous soever those may have
been.

\ INTROIT *

Omnia, quae fecisti nobis, All things whatsoever thou
Domine, in vero judicio fe- hast done unto us, 0 Lord,
cisti : quia peccavimus tibi, thou hast done by a just judg-
et mandatis tuis non obe- ment : for we have sinned,
diviinus : sed da gloriam and disobeyed thy command-
nomini tuo : et f ac nobis- ments : but glorify thy name :
cum secundum multitudi- and deal with us according to
nem misericordise tuse. thy great mercy.

P#. Beati immaculati in Ps. Blessed are the undented
via: qui ambulant in lege in the way, who walk in the
Domini. Gloria Patri. law of the Lord. Glory, etc.
Omnia. All things.

1 Bbrno Aug., v. ; Rup., De Div. Off., xii. 20 ; Durand.,
Bation., vi. 137.
3 Dan. iii.

Digitized by

Google

TWENTIETH SUNDAY

425

The divine forgiveness, which restores the soul to
purity and peace, is the indispensable preparation
for the sacred marriage-feast; for the wedding
garment of its guests must, under pain of exclusion,
be without a stain ; their heart, too, must be with-
out bitterness, lest it should cause the Bridegroom
to be offended. Let us implore this precious pardon.
Our Lord is all the mord ready to grant it us, when
we ask it through His beloved bride, the Church,
our mother. Let us unite our voices with hers,
and say her Collect.

Largire, qusesumus Do Being appeased, 0 Lord,

mine, fidelibus tuis indul- bestow pardon and peace upon

gentiani placatus, et pacem : thy faithful ; that they being

ut pariter ab omnibus mun- also cleansed from all their

dentur offensis, et secura offences, may serve thee with a

tibi mente deserviant. Per secure mind. Through, etc.
Dominum.

The other Collects, as on page 120.

EPISTLE

Lectio Epistolae beati Pauli Lesson of the Epistle of Saint

Fratres, Videte quomodo Brethren : See, therefore,

caute ambuletis : non quasi how you walk circumspectly,

insipientes, sed ut sapien- not as unwise, but as wise :

tes : redimentes tempus, redeeming the time, because

quoniam dies mali sunt, the days are evil. Wherefore

Propterea nolite fieri im- become not unwise, but under-

prudentes, sed intelligentes standing what is the will of

quae sit voluntas Del Et God. And be not drunk with

nolite inebriari vino, in quo wine, wherein is luxury, but

est luxuria, sed implemini be ye filled with the holy

Spiritu sancto, loquentes Spirit, speaking to yourselves

vobismetipsis in psalmis, et in psalms and hymns, and

hymnis, et canticis spiritu- spiritual canticles, singing and

ahbus, cantantes, et psallen- making melody in your hearts

COLLECT

Apostoli ad Ephesios.

Paul the Apostle to the
Ephesians.

Chapter V.

Caput V.

426

TIME AFTER PENTECOST

tes in cordibus vestris Do- to the Lord : giving thanks

mino, gratias agentes sem- always for all things in the

per pro omnibus, in nomine name of our Lord Jesus Christ

Domini nostri Jesu Christi to God and the Father. Being

Deo et Patri. Subjecti in- subject one to another in the

vicem in timore Christi. fear of Christ.

As the nuptials of the Son of God approach their
final completion, there will be, also, on the side of
hell, a redoubling of rage against the bride, with a
determination to destroy her. The dragon of the
Apocalypse,1 the old serpent who seduced Eve, will
cast out water, as a river, from his mouth2 — that
is, he will urge on all the passions of man, that
they may league together for her ruin. But, do
what he will, he can never weaken the bond of the
eternal alliance ; and, having no power against the
Church herself, he will turn his fury against
the last children of the new Eve, who will have
the perilous honour of those final battles, which
are described by the prophet of Patmos.3

It is then, more than at all previous times, that
the faithful will have to remember the injunction
given to us by the apostle in to-day's Epistle.
They will have to comport themselves with that
circumspection which he enjoins, taking every
possible care to keep their understanding, no less
than their heart, pure, in those evil days. Super-
natural light will, in those days, not only have to
withstand the attacks of the children of darkness,
who will put forward their false doctrines ; it will,
moreover, be minimized and falsified by the very
children of the light yielding on the question of
principles ; it will be endangered by the hesitations,
and the human prudence, of those who are called
far-seeing men. Many will practically ignore the
master-truth, that the Church never can be over-
whelmed by any created power. If they do re-

1 Apoo. xii. 9. 2 Ufa i6i 3 md. 17

Digitized by

TWENTIETH SUNDAY

427

member that our Lord has promised to uphold
His Church even to the end of the world,1 they
will still believe that they do a great service to the
good cause by making certain politically clever
concessions, not weighed in the balance of the
sanctuary. Those future worldly-wise people will
forget that our Lord needs no shrewd schemes to
help Him to keep His promise ; they will entirely
overlook this most elementary consideration, that
the co-operation which Jesus deigns to accept at
the hands of His servants in the defence of the
rights of His Church, never could consist in the
disguisement of those grand truths which constitute
the power and beauty of the bride. They will
forget the apostle's maxim, laid down in his
Epistle to the Eomans, that to conform oneself to
this world, to attempt an impossible adaptation of
the Gospel to a world that is unchristianized, is
not the means for proving what is the good, and
the acceptable, and the perfect will of God.2 So
that it will be a thing of great and rare merit, in
many an occurrence of those unhappy times, to
merely understand wliat is the tvill of God, as our
Epistle expresses it.

' Look to yourselves,' would St. John say to
those men, c that ye lose not the things which ye
have wrought ; make yourselves sure of the full
reward,' which is given only to the persevering
thoroughness of doctrine and faith !3 Besides, it
will be then, as in all other times, that, according
to the saying of the Holy Ghost, the simplicity of
the just shall guide them,4 and far more safely than
any human ingenuity could do ; humility will give
them wisdom ; 5 and, keeping themselves closely
united to this noble companion, they will be made
truly wise by her, and will know what is acceptable

1 St. Matt, xxviii. 20. 2 Kom. xii. 2. 3 2 St. John 8, 9.
* Prov. xi. 3. 6 Ibid. 2.

Digitized by

428

TIME AFTER PENTECOST

to God.1 They will understand that, aspiring like
the Church herself to union with the eternal Word,
fidelity to the Spouse, for them as for the Church,
is nothing else than fidelity to the truth ; for the
Word, who is the one same object of love to both
of them, is, in God, no other than the splendour of
infinite truth.2 Their one care, therefore, will ever
be to approach nearer and nearer to their Beloved,
by a continually increasing resemblance to Him —
that is to say, by the completest reproduction, both
in their words and works, of the beautiful truth.
By so doing, they will be serving their fellow-
creatures in the best possible way, for they will be
putting in practice the counsel of Jesus, who bids
them seek first the kingdom of God and His justice,
and confide in Him for all the rest.3 Others may
have recourse to human and accommodating com-
binations, fitted to please all parties; they may
put forward dubious compromises, which (so their
suggesters think) will keep back, for some weeks or
some months perhaps, the fierce tide of revolution ;
but those who have God's spirit in them will put a
very different construction on the admonition given
us by the apostle in to-day's Epistle, where he tells
us to redeem the time.

It was our Lord who bought time, and at a great
price ; and He bought it for us, that it might be
employed by His faithful servants in procuring
glory for God. By most men it is squandered away
in sin or folly ; but those who are united to Christ,
as living members to the Spouse of their souls,
will redeem it — that is, they will put such an
intensity into their faith and their love that, as far
as it is possible for human nature, not a moment
of their time shall be anything but an earnest
tribute of service to their Lord. To the insolent
and blasphemous things which are then to be
1 Wisd. ix. 10. 2 Ibid. vii. 25, 26. 3 St. Matt. vi. 88.

Digitized by

TWENTIETH SUNDAY

429

spoken by the beast,1 these determined servants of
God will give, for their brave answer, the cry of
St. Michael, which he uttered against satan, the
helper of the beast :2 * Who is like unto God ?'

These closing weeks of the year used, in olden
times, to be called 'Weeks of the holy Angel/
We have seen, on one of these Sundays,3 how the
liturgy formerly announced the great Archangel's
coming to the aid of God's people, according to the
prophecy of Daniel.4 When, therefore, the final
tribulations shall commence; when exile shall
scatter the faithful, and the sword shall slay them,5
and the world shall approve all that, prostrate, as
it then will be, before the beast and his image6 —
let us not forget that we have a leader chosen by
God, and proclaimed by the Church ; a leader who
will marshal us during those final combats, in
which the defeat of the saints7 will be more glorious
than were the triumphs of the Church in the days
when she ruled the world. For what God will then
ask of His servants is not success of diplomatical
arrangements, nor a victory won by arms, but
fidelity to His truth — that is, to His Word ; a fidelity
all the more generous and perfect, as there will be
an almost universal falling off around the little
army fighting under the Archangel's banner.
Uttered by a single faithful heart, under such
circumstances, and uttered with the bravery of
faith and the ardour of love, the cry of St. Michael,
which heretofore routed the infernal legions, will
honour God more than the blasphemies uttered by
the millions of degraded followers of the beast will
insult Him.

Let us get thoroughly imbued with these thoughts
which are suggested by the opening lines of our

1 Apoo. xiii 5, 6. 2 Ibid. 2. 3 The Seventeenth.
* Dan. xii. 1. * Apoc. xiii. 7, 10. 6 Ibid. 8, 4, 8, 15.
7 Ibid, 7.

Digitized by

430

TIME AFTER PENTECOST

Epistle. Let us also master the other instructions
it contains, and which, after all, differ but little
from those we have been developing. As the
Gospel of the nuptials of the Son of God and the
invitation to His divine banquet was formerly read
on this day, our holy mother the Church appropri-
ately points out in the Epistle the immense differ-
ence there is between these sacred delights, and the
joys of the world's marriage-feasts. The calm, the
purity, the peace of the just man, who is admitted
into intimacy with God, are a continual feast to his
soul j1 the food served up at that feast is Wisdom;2
Wisdom, too, is the beloved Guest, who is un-
failingly there.3 The world is quite welcome to its
silly, and often shameful, pleasures ; the Word and
the soul, which, in a mysterious way, He has filled
with the holy Spirit,4 join together to sing to the
eternal Father in admirable unison ; they will go
on for ever with their hymns of thanksgiving and
praise, for the materials of both are infinite. The
hideous sight of the earth's inhabitants, who will
then by thousands be paying homage to the harlot
who sits on the beast, and offers them the golden
cup of her abominations— no, not even that will
interfere in the least with the bliss caused in
heaven by the sight of those happy souls on earth.
The convulsions of a world in its last agony, the
triumphs of the woman drunk with the blood of
the martyrs,5 far from breaking in on the harmony
of a soul which is united with the Word, will but
give greater fullness to the divine notes, and
greater sweetness to the human music of her song.
The apostle tells all this in his own magnificent
way, where he says : ' Who, then, shall separate us
from the love of Christ? Shall tribulation? or

1 Prov. xv. 15. 2 Ecclus. xxiv. 29.

3 Wisd. viiL 16 ; Apoc. iii. 20. * Cant. i. 1.

5 Apoc. xvii. 1-6.

Digitized by

TWENTIETH SUNDAY

431

distress? or famine? or nakedness? or danger?
or persecution ? or the sword? It is written : For
thy sake we are put to death all the day long ; we
are accounted as sheep for the slaughter1 — but in
all these things we overcome, because of Him that
hath loved us. For I am sure that neither death,
nor life, nor angels, nor principalities, nor powers,
nor things present, nor things to come, nor might,
nor height, nor depth, nor any other creature, shall
be able to separate us from the love of God, which
is in Christ Jesus our Lord.2

In the Introit, the Jewish people sang its repent-
ance and humble confidence; and now, in the
Gradual, we have the Gentiles proclaiming, in
music taught them by the Church, how, in the
delights of the nuptial banquet, their hopes have
been realized, yea, and surpassed.

GRADUAL

Oculi omnium in te spe- The eyes of all do hope in

rant, Domine : et tu das thee, 0 Lord : and thou givest

illis escam in tempore op- them meat in due season,
portuno.

V. Aperis tu manum V, Thou openest thy hand,

tuam, et imples omne ani- and fillest every living crea-

mal benediction e. ture with thy blessing.

Alleluia, alleluia. Alleluia, alleluia.

V. Paratum cor meum, V. My heart is ready, O

Deus, paratum cor meum, God, my heart is ready ; I

cantabo, et psallam tibi, will sing, and give praise to

gloria mea. Alleluia. thee, my glory. Alleluia.

GOSPEL

Sequentia sancti Evangelii Sequel of the holy Gospel
secundum Joannem. according to John.

Caput IV. Chapter IV.

In illo tempore : Erat qui- At that time : There was a
dam regulus, cujus filius certain ruler whose son was
infirmabatur Capharnaum. sick at Capharnaum. He

1 Ps. xliii. 22. 2 Rom. viii. 85-1

Digitized by

Google

432

TIME AFTER PENTECOST

Hie cum audisset, quia
Jesus adveniret a Judaea in
Galileeam, abiit ad eum : et
rogabat eum ut descende-
ret, et sanaret filinm ejus :
incipiebat enim mori. Dixit
ergo Jesus ad eum : Nisi
signa, et prodigia videritis,
non creditis. Dicit ad eum
regulus: Domine, descende
priusquam moriatur filius
meus. Dicit ei Jesus : Vade
filius tuus vrvit. Credidit
homo sermoni, quern dixit
ei Jesus, et ibat. Jam autem
eo descendente, servi oc-
currerunt ei, et nuntiave-
runt dicentes, quia filius
ejus viveret. Interrogabat
ergo horam ab eis, in qua
melius habuerit. f Et dixe-
runt ei : quia hen hora sep-
tima reliquit eum febris.
Cognovit ergo pater, quia
ilia hora erat, in qua dixit
ei Jesus: Filius tuus vivit:
et credidit ipse, et domus
ejus tota.

having heard that Jesus was
come from Judea into Galilee,
went to him, and prayed him
to come down and heal his
son, for he was at the point
of death. Jesus therefore
said to him: Unless you see
signs and wonders you believe
not. The ruler saith to him :
Lord, come down before that
my son die. Jesus saith to
him: Go thy way, thy son
liveth. The man believed the
word which Jesus said to him,
and went his way. And as
he was going down, his ser-
vants met him : and they
brought word, saying, that his
son lived. He asked there-
fore of them the hour wherein
he grew better. And they
said to him: Yesterday at
the seventh hour the fever
left him. The father there-
fore knew that it was at the
same hour that Jesus said to
him : Thy son liveth ; and
himself believed, and his
whole house.

The Gospel for to-day is taken from St. John ;
it is the first and only time during the whole course
of these Sundays after Pentecost. It gives the
twentieth Sunday the name of 'the Euler of Caphar-
naum.' The Church has selected this Gospel on
account of its bearing a certain mysterious relation
to the state of the world in those last days which
the liturgy prophetically brings before us at the
close of the year.

The world is drawing towards its end ; like the
ruler's son, it begins to die. Tormented by the fever
of the passions which have been excited in Caphar-
naum, the city of business and pleasure, it is too
weak to go itself to the Physician who could cure

Digitized by

Google

TWENTIETH SUNDAY

433

it. It is for its father — for the pastors, who,
by Baptism, gave^it the life of grace, and who
govern the Christian people as riders of holy
Church — to go to Jesus, and beseech Him to restore
the sick man to health. St. John begins this ac-
count1 by mentioning the place where they were to
find Jesus : it was at Cana, the city of the marriage-
feast, where He first manifested His power2 in the
banquet-hall; it is in heaven that the Man-God
abides, now that He has quitted our earth, where
He has left His disciples deprived of the Bride-
groom,3 and having to pass a certain period of time
in the field of penance. Capharnaum signifies the
field of penance, and of consolation, which penance
brings with it. Such was this earth intended to be,
when man was driven from Eden; such was the
consolation, to which, during this life, the sinner
was to aspire ; and, because of his having sought
after other consolations, because of his having
pretended to turn this field of penance into a new
paradise, the world is now to be destroyed. Man
has exchanged the life-giving delights of Eden for
the pleasures which kill the soul, and ruin the
. body, and draw down the divine vengeance.

There is one remedy for all this, and only one :
it is the zeal of the pastors, and the prayers of that
portion of Christ's flock which has withstood the
torrent of universal corruption. But it is of the
utmost importance that, on this point, the faithful
and their pastors should lay aside all personal con-
siderations, and thoroughly enter into the spirit
which animates the Church herself. Though
treated with the most revolting ingratitude, and
injustice, and calumny, and treachery of every sort,
this mother of mankind forgets all these her own
wrongs, and thinks only of the true prosperity and

i St. John iv. 46. a Ibid. ii. 11. 3 St. Matt. ix. 15.

Digitized by

434

TIME AFTER PENTECOST

salvation of the very countries which despise her.1
She is well aware that the time is at hand when
God will make justice triumphant; and yet she
goes on struggling, as Jacob did, with God,2 until
the dawn of that terrible day, foretold by David and
the sibyl.3 At the thought of the pool of fire,4 into
which her rebellious children are to be plunged,
she seems to have almost forgotten the approach
of the eternal nuptials, and lost her vehement
longings as a bride. One would say that she
thinks of nothing but of her being a mother ; and,
as such, she keeps on praying as she has always
prayed, only more fervently than ever, that the end
may be deferred (pro mora jinis).6

That we may fulfil her wishes, let us, as Tertullian
says, * assemble together in one body, that we may,
so to speak, offer armed force to God by our prayers.
God loves such violence as that.'6 But, that our
prayer may have power of that kind, it must be in-
spired by a faith which is thorough, and proof against
every difficulty. As it is our faith which overcometh
the world,7 so it is, likewise, our faith which triumphs
over God, even in cases which seem beyond all
human hope. Let us do as our mother does, and
think of the danger incurred by those countless
men, who madly play on the brink of the precipice,
into which, when they fall, they fall for ever. It
is quite true they are inexcusable ; it was only last
Sunday that they were reminded of the weeping and
gnashing of teeth, in the exterior darkness, which
they will undergo that despise the call to the King's
marriage-feast.8 But they are our brethren, and
we should not be quietly resigned to see them lose
their souls. Let us hope against all hope. Did

1 Allocutions of Leo XIII,
3 The sequence Dies irce,

6 Tertull., Apol. xxxix.

7 1 St. John v. 4.

2 Gen. xxxii. 24-28.
4 Apoo. xxi. 8.
6 Ibid.

8 St. Matt. xxii. 13.

Digitized by

TWENTIETH SUNDAY

485

our Lord, who knew with certainty that obstinate
sinners would be lost, hesitate, on that account, to
shed all His Blood for them ?

It is our ambition to unite ourselves to Him by the
closest possible resemblance ; let us, then, be re-
solved to imitate Him in that also, did occasion
serve ; at all events, let us pray without ceasing for
the Church's and our enemies, so long as we are
not assured of their being lost. Such prayer is
never useless, never thrown away ; for, come what
may, God is greatly honoured by our faith, and by
the earnestness of our charity.

Only, let us be careful not to merit the reproach
uttered by our Redeemer against the halting 1 faith
of the fellow-townsmen of the ruler of Capharnaum.
We know that our Jesus has no need to come down
from heaven to earth, in order to give efficiency to
the commands of His gracious will. If He deign to
multiply signs and wonders around us, we will rejoice
at them, because of our brethren who are weak of
faith ; we will make them an occasion for exalting
His holy name ; but we will lovingly assure Him
that our soul has no need of new proofs of His
power, in order to believe in Him !

The Jewish people, whilst enduring its well-
merited captivity, and straying along the river-
banks of Babylon, has grown repentant, and, in
our Offertory, joins our mother the Church, in
singing the admirable hundred and thirty-sixth
Psalm ; there never was such a song of exile.

OFFERTORY .

Super flumina Babylonia Upon the rivers of Babylon
illio sedimus, et flevimus, we sat and wept, when we
dum recordaremur tui, Sion. remembered thee, 0 Sion !

The whole power of the God, who, with a word,
cures both soul and body, resides in the mysteries
1 Heb. xii. 13.

29—2

Digitized by

436

TIME AFTER PENTECOST

which are about to be celebrated on our altar here.
Let us, in the Secret, beseech Him, that their effects
may tell on our hearts.

SECRET

Ccelesteni nobis prsebeant May these mysteries, 0 Lord,
hsec inysteria, quaesumus we beseech thee, procure us a
Doniine, medicinam : et heavenly remedy, and cleanse
vitia nostri cordis expur- away the vices of our hearts,
gent. Per Dominum. Through, etc.

The other Secrets, as on page 130.

The word, spoken of in the Communion-anthem
as having raised man up from the abys3 of his
misery, is that of the Gospel, which calls mankind,
saying: Come to the marriage/1 But, although
deified by his participation, here below, in the
mystery of faith, man aspires to the perfect and
eternal union, which is to be in the midday of
glory.

COMMUNION

Memento verbi tui servo Eemember, 0 Lord, thy word
tuo, Doniine, in quo mihi to thy servant, by which thou
spem dedisti : hsec me con- gavest me hope : this hath com-
solata est in humilitate mea. f orted me in my distress.

A persevering fidelity in observing God's com-
mandments is the best preparation a Christian can
make for approaching the holy Table, as the Post-
communion tells us.

POSTCOMMUNION

Ut sacris, Doniine^ red- That we may be worthy of

damur digni muneribus : fac thy sacred gifts, 0 Lord, grant,

nos, quaesumus, tuis semper we beseech thee, that we may

obedire mandatis. Per Do- always obey thy command-

minum. ments. Through, etc.

The other Postcommunions, as on page 181.

1 St. Matt. xxii. 4.

Digitized by

TWENTY- FIRST SUNDAY

437

VESPEBS

The psalms, capitulum, hymn and versicle, as
above, pages 71-81.

ANTIPHON OF THE MAGNIFICAT

Cognovit autem pater quia Now the father knew that

ilia hora erat, in qua dixit it was at the same hour that

Jesus : Filius tuus vivit ; et Jesus said unto him : Thy son

credidit ipse, et domus ejus liveth ; and himself believed,

tota. and his whole house.

OREMUS LET US PRAY

Largire, qusesumus Do- Being appeased, 0 Lord, be-

mine, fidelibus tuis indul- stow pardon and peace upon

gentiam, placatus, et pacem: thy faithful; that they being

ut pariter ab omnibus mun- also cleansed from all their

dentur offensis, et secura offences may serve thee with a

tibi mente deserviant. Per secure mind. Through, etc.
Dominum.

THE TWENTY-FIEST SUNDAY AFTEE
PENTECOST

The remaining Sundays are the last of the Church's
cycle ; but their proximity to its termination varies
each year, according as Easter is early or late.
This their movable character does away with any-
thing like harmony between the composition of their
Masses and the Lessons of the night Office, which,
dating from August, have been appointed and fixed
for each week. This we explained to our readers
on the seventh Sunday after Pentecost. Still, the
instruction which the faithful ought to derive from
the sacred liturgy would be incomplete, and the
spirit of the Church, during these last weeks of her
year, would not be sufficiently understood by her
children, unless they were to remember, that the
two months of October and November are filled, the

Digitized by

438

TIME AFTER PENTECOST

first, with readings from the Book of the Machabees,
whose example inspirits us for the final combats,
and the second, with lessons from the Prophets,
proclaiming to us the judgments of God.1

MASS

Durandus, Bishop of Mende, in his Rational, tells
us that this and the following Sundays till Advent
bear closely on the Gospel of the marriage-feast,
of which they are really but a further development.
' Whereas/ says he, speaking of this twenty-first
Sunday, 'this marriage has no more powerful
opponent than the envy of satan, the Church
speaks to us to-day on our combat with him, and
on the armour wherewith we must be clad in order
to go through this terrible battle, as we shall see
by the Epistle. And because sackcloth and ashes
are the instruments of penance, therefore does
the Church borrow, for the Introit, the words of
Mardochai, who prayed for God's mercy in sack-
cloth and ashes.'2

The reflexions of Durandus are quite true ; but
though the thought of her having soon to be
united with her divine Spouse is uppermost in the
Church's mind, yet it is by forgetting her own
happiness and turning all her thoughts to man-
kind, whose salvation has been entrusted to her
care by her Lord, that she will best prove herself to
be truly His^bride during the miseries of those
last days. As we have already said, the near
approach of the general judgment, and the terrible
state of the world during the period immediately
. preceding that final consummation of time, is the
very soul of the liturgy during these last Sundays
of the Church's year. As regards the present
Sunday, the portion of the Mass which used formerly
1 See above, pp. 6, 7. 2 Dur., Bation., vi. 138.

Digitized by

TWENTY- FIRST SUNDAY

439

to attract the attention of our Catholic forefathers
was the Offertory, taken from the Book of Job, with
its telling exclamations and its emphatic repeti-
tions. We may, in all truth, say that this Offer-
tory contains the ruling idea, which runs through
this twenty-first Sunday after Pentecost.

Eeduced, like Job on the dung-hill, to the ex-
tremity of wretchedness, the world has nothing to
trust to but God's mercy. The holy men who are
still living in it, imitating in the name of all man-
kind the sentiments of the just man of Idumea,
honour God by a patience and resignation which
do but add power and intensity to their supplica-
tions. They begin by making their own the
sublime prayer made by Mardochai for his people,
who were doomed to extermination. The world is
condemned to a similar ruin.1

INTROIT

In voluntate tua, Domi- All things, 0 Lord, are in thy

ne, universa sunt posita, et power, and no one can resist

non est qui possit resistere thy will : for thou madest all

voluntati tuae : tu enim fe- things, heaven and earth, and

cisti omnia, coelum et ter- all things that are contained

ram, et universa quae coeli within the compass of the

ambitu continentur : Domi- heavens : thou art Lord of

nus universorum tu es. all

Ps. Beati imraaculati in P*. Blessed are the unde-

via : qui ambulant in lege filed in the way : who walk in

Domini. Gloria Patri. In the law of the Lord. Glory,

voluntate. etc. All things.

The Church shows us very clearly in the Collect
that, although she is quite ready to go through the
roughest times, yet she prefers peace, because that
furnishes her with undisturbed freedom for paying
to her God the united homage of religion and good
works. The closing petition made by Mardochai,
in the prayer whose commencement forms our

1 Esth. xiii. 9-11.

Digitized by

440

TIME AFTER PENTECOST

Introit, was that God would bestow on His people
the liberty necessary for that occupation on which
the world's well-being ever depends, the occupation
of giving praise to God. These were Mardochai's
grand words : * May we live, and praise Thy name,
0 Lord ! and shut not Thou the mouths of them
that sing to Thee !'

COLLECT

Familiam tuam, quaesu- Preserve thy family, 0 Lord,
mus Domine, continua pie- we beseech thee, by thy con-
tate custodi : ut a cunctis stant mercy : that, under thy
adversitatibus, te protegen- protection, it may be freed
te, sit libera : et in bonis from all adversities, and be de-
actibus tuo nomini sit de- voted to thy name in the prao-
vota. Per Dominum. tice of good works. Through,

etc. '

The other Collects, as on page 120.

EPISTLE

Lectio Epistolse beati Fauli
Apostoli ad Ephesios.

Caput VI,

Fratres, Confortamini in
Domino, et in potentia vir-
tutis ejus. Induite vos arma-
turam Dei, ut possitis stare
adversus insidias diaboli :
quoniam non est nobis col-
luctatio adversus carnem et
sanguinem : sed adversus
principes et potestates, ad-
versus mundi rectores tene-
brarum harum, contra spiri-
tualia nequitise, in coelesti-
bus. Propterea accipite ar-
maturam Dei, ut possitis
resistere in die malo, et
in omnibus perfecti \ stare.
State ergo succincti lumbos
vestros in veritate, et ^induti

Lesson of the Epistle of St.
Paul, the Apostle, to the
Ephesians.

Chapter VI.

Brethren : Be strengthened
in the Lord, and in the might
of his power. Put ye on the
armour of God, that you may
be able to stand against the
deceits of the devil. For our
wrestling is not against flesh
and blood ; but against princi-
palities and powers, against the
rulers of the world of this
darkness, against the spirits of
wickedness in the high places.
Therefore take unto you the
armour of God, that you may
be able to resist in the evil day,
and to stand in all things per-
fect. Stand therefore, having
your loins girt about with

Digitized by

TWENTY-FIRST SUNDAY

441

loricam justitise, et calceati truth, and having on the breast-
pedes in praeDaratione Evan- plate of justice, and your feet
gelii pacis: in omnibus su- shod with the preparation of
mentes scutum fidei, in quo the Gospel of peace ; in all
possitis omnia tela nequis- things taking the shield of
simi ignea exstinguere : et faith, wherewith you may be
galeam salutis assumite : et able to extinguish all the fiery
gladium Spiritus, quod est darts of the most wicked one.
verbum Dei. And take unto you the helmet

of salvation, and the sword of
the Spirit,' which is the word of
God.

The early beginnings of man's union with his
God are, generally speaking, deliciously calm.
Divine Wisdom, once He has led His chosen
creature by hard laborious work to the purification
of his mind ^and senses, allows him, when the
sacred alliance is duly concluded, to rest on His
sacred breast, and thoroughly attaches the devoted
one to Himself by delights which are an ante-dated
heaven, making the soul despise every earthly
pleasure. It seems as though the welcome law of
Deuteronomy were always in force,1 namely, that
no battle, and no anxiety, must ever break in upon
the first season of the glorious union. But this
exemption from the general taxation is never of
long duration ; for combat is the normal state of
every man here below.2

The Most High is pleased at seeing a battle well
fought by His Christian soldiers. There is no
name so frequently applied to Him by the prophets
as that of the God of hosts. His divine Son, who
is the Spouse, shows Himself here on earth as the
Lord who is mighty in battle.3 In the mysterious
nuptial canticle of the forty-fourth Psalm, He lets
us see Him as a most powerful Prince, girding on
His grand sword, and making His way, with His
sharp arrows, through the very heart of His

1 Deut. xxiv. 5. 2 Job vii. 1. 3 Ps. xxiii. 8.

Digitized by

442

TIME AFTER PENTECOST

enemies, in order to reach, in fair valiance and
beautiful victory, the bride He has chosen as His
own. She, too, the bride, whose beauty He has
vouchsafed to love, and whom He wills to share in
all His own glories,1 advances towards Him in the
glittering armour of a warrior,2 surrounded by
choirs3 singing the magnificent exploits of the
Spouse, while she herself is terrible as an army set
in array.4 The armour of the brave is on her
arms and breast ; her noble bearing reminds one of
the tower of David, with its thousand bucklers.6

United to her divine Lord, warriors the most
valiant stand about her ; they merit that privilege
by their well-proved sword and their skill in war ;
each one of them has his sword ready, because of
the night-surprises which the enemy may use
against this most dear Church.6 For until the
dawn of the eternal day, when the shadows of this
present life are put to flight7 by the light of the
Lamb,8 who will then have vanquished all His
enemies, power is in the hands of the rulers of the
world of this darkness, says St. Pafcil, in our to-day's
Epistle ; and it is against them that we must take
to ourselves the armour of God, which he there
describes ; we must wear it all, if we would be able
to resist, in the evil day.

The evil days, spoken of by the apostle last
Sunday,9 are frequent in the life of every individual,
as, likewise, in the world's history. But for every
man, and for the world at large, there is one evil
day, evil beyond all the others : it is the last day,
the day of judgment, the day of exceeding bitterness
as the Church calls it,10 on account of the woe and
misery which are to fill it. We talk of so many

1 Ps. xliv. 2 Cant. iv. 4. 3 Ibid. vii. i.

* Ibid. vi. 9. 5 Ibid. iv. 4. 6 Ibid. iii. 7, 8.

7 Ibid. iv. 6. 8 Apoc. xxi. 9, 23. 9 Eph. v. 16.
10 Resp. Libera me.

Digitized by

TWENTY-FIRST SUNDAY

443

years as passing away, and of centuries succeeding
each other ; but all these are neither more nor less
than preparations hurrying on the world to the
last day. Happy those who, on that day, shall
fight the good fight,1 and win victory ! Or who, as
our apostle expresses it, shall stand, whilst all
around them is ruin, yea, stand in all things
perfect! They shall not be hurt by the second
death;2 wreathed with the crown of justice,3 they
shall reign with God,4 on His throne, together
with His Son.6

The war is an easy one, when we have this Man-
God for our Leader. All He asks of us, is what
the apostle thus words : Be strengthened in the Lord,
and in the might of His power ! It is leaning on her
Beloved, that the beautiful Church is to go up from
the desert ; and, thus supported, she is actually to
be flowing with delights,6 even in those most sad
days. The faithful soul is out of herself with love,
when she remembers that the armour she wears is
the armour of God, that is, the very armour of her
Spouse. It is thrilling to hear the prophets de-
scribing Jesus, our Leader, accoutred for battle,
with all the pieces we, too, are to wear : He girds
Himself with the girdle of faith ; 7 then He puts
the helmet of salvation on His beautiful head;8
then, the breast-plate of justice ;9 then, the shield of
invincible equity;10 and finally a magnificently
tempered sword, the sword of the Spirit, which is the
word of God.11 The Gospel also portrays Him
entering on the great battle, that He might teach
us by His example, how to use these divine arms.

This armour consists of many parts, because of
its varied uses and effects ; and yet, whether

1 2 Tim. iv. 7. 2 Apoc. ii. 11. 3 2 Tim. iv. 8.

4 Apoc. xx. 6. 5 Ibid. iii. 21. 6 Cant. viii. 5.

7 Isa. xi. 5. 8 Ibid. lix. 17. 9 Wisd. v. 19.

10 Ibid. 20. 11 Apoc. ii. 16.

Digitized by

444

TIME AFTER PENTECOST

offensive or defensive, all of them have one common
name, faith. This our Epistle tells us ; and this our
divine Leader taught us, when to the triple tempta-
tion brought against Him by the devil on the
mount of Quarantana, He made answer by texts
from the sacred Scriptures.1 The victory which
overcometh the world, is our faith, says St. John.2
When St. Paul, at the close of his career, reviews
the combats he had fought through life, he sums
up all in this telling word : ' 1 have kept the faith.'3
The life of Paul, in that, should be the life of every
Christian, for he says to us : ' Fight the good fight
of faith!'4 It is faith, which, in spite of those
fearful odds enumerated in to-day's Epistle as
being against us, ensures the victory to men of
good will. If, in the warfare we must go through,
we were to reckon the chances of our enemies by
their overwhelming forces and advantages, it is
quite certain that we should have little hope of
winning the day ; for it is not with men like
ourselves, it is not, as the Apostle puts it, with
flesh and J)lood, that we have to wrestle ; but with
enemies that we can never grapple with, who are in
the high places of the air around us, and are, there-
fore, invisible, and most skilled, and powerful, and
wonderfully up in all the sad secrets of our poor
fallen nature, and turning the whole weight of
their advantages to trick man, and ruin him, out
of hatred for God. These wicked spirits were
originally created, that, in the purity of their un-
mixed spiritual nature, they should be a reflex
of the divine splendour of their Maker ; and now,
having rebelled by pride, they exhibit that execrable
prodigy of angelic intelligences, spending all their
powers in doing evil to man, and in hating truth.
How, then, are we, who by our very nature are

i St. Matt. iv. 1-11. 2 1 St. John v. 4.

3 2 Tim. iv. 7. 4 1 Tim. vi. 12.

Digitized by

TWENTY- FIRST SUNDAY

445

darkness and misery, to wrestle with these spiritual
principalities and powers, who devote all their
wisdom and rage to produce darkness, so as to turn
the whole earth into a world of darkness ? i By
our becoming light,' answers St. John Chrysostom.1
The light, it is true, is not to shine upon us in its
own direct brightness until the great day of the
revelation of the sons of God;2 but meanwhile we
have a divine subsidy, which supplements sight,
viz., the revealed word.3 Baptism did not open
our eyes so as to see God, but it opened our ears
that we might hear Him when He speaks to us.
Now, He speaks to us by the Scriptures, and by His
Church; and our faith gives us, regarding truth
thus revealed, a certainty as great as though we
saw it with our eyes. By his child-like docility,
the just man walks on in peace, in the simplicity
of the Gospel. Better than breast-plate or helmet,
the shield of faith protects us from every sort of
injury; it blunts the fiery darts of the world, it
repels the fury of our own passions, it makes us
far-seeing enough to escape the most artful snares
of the most wicked ones. Is not the word of God
good for every emergency ? And it is never want-
ing to us. Satan has a horror of the Christian
who, though he may be weak in other respects, is
strong in this divine word. He has a greater fear
of that man than he has of all the schools and
professors of philosophy; he knows well that
at every encounter he will be crushed beneath
his feet,4 and with a rapidity akin to what our
Lord tells us He Himself witnessed : ' I saw satan,
like lightning, falling from heaven.'6 It was on
the great battle-day6 when he was hurled from
paradise by that one word michael ; exquisite word,

1 St. Chrys., Horn, xxii., in ep. ad Eph. 2 Rom viii. 19.
3 2 St. Pet. i. 19. 4 Rom. xvi. 20. 8 St. Luke x. 18.
6 Apoc. xii. 7.

Digitized by

446

TIME AFTER PENTECOST

which was given to the triumphant Archangel to
be his everlasting noble name ! And he himself,
by that word of God, and by that victory for God,
was made our model and our defender. We have
already explained to our readers why it is that
these closing weeks of the Church's year are so full
of the grand Archangel St. Michael.

In the Gradual and its versicle the Church tells
her Lord how He has ever been the refuge of His
people : His goodness, like His power, was before
all ages, because He is God from all eternity.
May He, therefore, now protect His faithful
servants, who, reduced to a scanty number as
Israel was of old, are preparing the last exodus of
the Church, which is leaving this infidel world, and
is hastening to the true land of promise.

GRADUAL

Domine, refugium f actus
es nobis a generation^ et
progenie.

V. Priusquam montes fie-
rent, aut formaretur terra
et orbis : a saeculo, et usque
in sseculum tu es Deus.

Alleluia, alleluia.

V. In exitu Israel de
iEgypto, domus Jacob de
populo barbaro. Alleluia.

Lordl thou hast been our
refuge from generation unto
generation.

V. Before the mountains were
made, or the earth and the
world were formed : thou art
God, for ever and ever.

Alleluia, alleluia.

V, When Israel went out of
Egypt, the house of Jacob
from a barbarous people.
Alleluia.

GOSPEL

Sequentia sancti Evangelii Sequel of the holy Gospel

secundum Matthseum. according to Matthew.

Caput XVIIL Chapter XVIII.

In illo tempore : Dixit At that time : Jesus spoke

Jesus discipulis suis para- to his disciples this parable :

bolam hanc : Assimilatum The kingdom of heaven is

est regnum ccelorum homi- likened to a king who would

ni regi, qui voluit rationem take an account of his servants,

ponere cum servis suis. Et And when he had begun to

Digitized by

TWENTY-FIRST SUNDAY

447

cum ccepisset rationein po-
nere, oblatus est ei unus,
qui debebat ei decern millia
talenta. Cum autem non
haberet unde redderet, jus-
sit eum dominus ejus ve-
numdari, et uxorem ejus,
et filios, et omnia quae ha-
bebat, et reddi. Procidens
autem servus ille, orabat
eum, dicens : Patientiam
habe in me, et omnia red-
dam tibi. Misertus autem
dominus servi illius, dimi-
sit eum, et debitum dimisit
ei. Egressus autem servus
ille, invenit unum de con-
servis suis, qui debebat ei
centum denarios : et tenens
suffocabat eum, dicens :
Kedde quod debes. Et pro-
cidens conservus ejus, ro-
gabat eum, dicens : Patien-
tiam habe in me, et omnia
reddam tibi. Ille autem no-
luit ; sed abiit, et misit eum
in carcerem, donee redde-
ret debitum. Videntes au-
tem conservi ejus quae fie-
bant, contristati sunt valde :
et venerunt, et narraverunt
domino suo omnia quae
facta fuerant. Tunc vocavit
ilium dominus suus, et ait
illi: Serve nequam,omne de-
bitum dimisi tibi quoniam
rogasti me : nonne ergo
oportuit et te misereri con-
servi tui, sicut et ego tui
misertus sum ? Et iratus
dominus ejus, tradidit eum
tortoribus, quoadusque red-
deret universum debitum.
Sic et Pater meus coelestis
facie t vobis, si non remise -
ritis unusquisque fratri suo
de cordibus vestris.

take the account, one was
brought to him that owed him
ten thousand talents. And as
he had not wherewith to pay
it, his lord commanded that he
should be sold, and his wife
and children, and all that he
had, and payment to be made.
But that servant falling down,
besought him, saying : Have
patience with me, and I will
pay thee all. And the lord of
that servant being moved with
pity, let him go, and forgave
him the debt. But when that
servant was gone out, he found
one of his fellow-servants that
owed him a hundred pence ;
and laying hold of him, he
throttled him, saying : Pay
what thou owest. And his
fellow- servant falling down,
besought him, saying :* Have
patience with me, and 1 will
pay thee all. And he would
not : but went and cast him
into prison, till he paid the
debt. Now his fellow-servants
seeing what was done, were
very much grieved, and they
came and told their lord all
that was done. Then his lord
called him, and said to him :
Thou wicked servant, I for-
gave thee all the debt, because
thou besoughtest me : shouldst
not thou then have had com-
passion also on thy fellow-
servant, even as I had com-
passion on thee ? And his lord
being angry, delivered him to
the torturers, until he paid all
the debt. So also shall my
heavenly Father do to you, if
you forgive not every one his
brother from your hearts.

Digitized by

448

TIME AFTER PENTECOST

' 0 thou just Judge of vengeance, grant us the
gift of forgiveness before the day of reckoning
cometh !' Such is the petition that comes from
the heart of holy mother Church, as she thinks on
what may have befallen those countless children of
hers, who have been victims of death during this,
as every other year ; it is, moreover, the supplica-
tion that should be made by every living soul,
after hearing the Gospel just read to us. The
sequence Dies irce, from which these words are
taken, is not only a sublime prayer for the dead ;
it is, likewise, and especially at this close of the
ecclesiastical year, an appropriate expression for
all of us who are still living. Our thoughts and
our expectations are naturally turned towards our
own death. We almost seem forgotten, and over-
looked, in this evening of the world's existence;
but it is not so, for we know, from the sacred
Scripture, that we shall join those who have
already slept the last sleep, and shall be taken,
together with them, to meet our divine Judge.1

Let us hearken to some more of our mother's
words in that same magnificent sequence: 'How
great will be our fear, when the Judge is just about
to come, and rigorously examine all our works !
The trumpet's wondrous sound will pierce the
graves of every land, and summon us all before
the throne ! Death will stand amazed, and nature
too, when the creature shall rise again, to go and
answer Him that is to judge ! The written book
shall be brought forth, wherein all is contained, for
which the world is to be tried. So, when the Judge
shall sit on His throne, every hidden secret shall
be revealed, nothing shall remain unpunished !
What shall I, poor wretch ! then say ? Whom ask
to be my patron, when the just man himself shall
scarce be safe ? 0 King of dreaded majesty ! who
1 1 Thess. iv. 14-16.

Digitized by

TWENTY-FIRST SUNDAY

449

savest gratuitously them that are saved, save me,
0 fount of love ! Do Thou remember, loving Jesu !
that I was cause of Thy life on earth ! Lose me
not on that day V Undoubtedly, such a prayer as
this has every best chance of being graciously
heard, addressed as it is to Him, who has nothing
so much at heart as our salvation, and who, to
procure it, gave Himself up to fatigue and suffering,
and to death on the cross. But we should be in-
excusable, and deserve condemnation twice over,
were we to neglect to profit by the advice He Him-
self gives us, whereby to avert from us the perils
of ' that day of tears, when guilty man shall rise
from the dust, and go to be judged!'1 Let us,
then, meditate on the parable of our Gospel, whose
sole object is to teach us a sure way of settling, at
once, our accounts with the divine King.

We are all of us, in fact, that negligent servant,
that insolvent debtor, whose master might, in all
justice, sell him with all he has, and hand him
over to the torturers. The debt contracted with
God by the sins we have committed is of such a
nature as to deserve endless tortures ; it supposes
an eternal hell, in which the guilty one will ever
be paying, yet never cancelling his debt. Infinite
praise, then, and thanks to the divine Creditor,
who, being moved to pity by the entreaties of the
unhappy man who asks for time and he will pay all,
grants him far beyond what he prays for, by
immediately forgiving him the debt. He puts but
one condition on the pardon, as is evident from the
sequel. He insists, and most justly, that he should
go and do in like manner towards his fellow-
servants, who may, perhaps, owe something to
him. After being so generously forgiven by his
Lord and King, after having his infinite debt so
gratuitously cancelled, how can he possibly turn a

1 Seq. Dies irce.

Digitized by

450

TIME AFTER PENTECOST

deaf ear to the very same prayer which won pardon
for himself, now that a fellow-servant makes it to
him? Is it to be believed that he will refuse all
pity towards one whose only offence is that he asks
him for time, and he will pay all ?

' It is quite true/ says St. Augustine, ' that every
man has his fellow-man a debtor ; for who is the
man that has had no one to offend him ? But, at
the same time, who is the man that is not debtor to
God ? For all of us have sinned. Man, therefore, is
both debtor to God, and creditor to his fellow-man.
It is for this reason that God has laid down this rule
for thy conduct, that thou must treat thy debtor,
as He treats His. . . . We pray every day ; every
day we send up the same petition to the divine
throne; every day we prostrate ourselves before
God, and say to Him : " Forgive us our debts, as we
forgive them that are debtors to us."1 Of what
debts speakest thou ? Is it of all thy debts ? or of
one or two only? Thou wilt say : " Of all." Do
thou, therefore, forgive thy debtor, for it is the
rule laid upon thee, it is the condition accepted by
thee/2

' It is a greater thing/ says St. John Chrysostom,
'to forgive our neighbour the trespasses he has
committed against us, than to condone him a sum
of money ; for, by forgiving him his sins, we imitate
God.'3 And, after all, what is the injury com-
mitted by one man against another man, if compared
with the offence committed by man against God ?
Alas ! we are all guilty of the latter ; even the just
man knows its misery seven times4 over, and, as
the text probably means, seven times a day; so
that, it comes ruffling our whole day. Let us at
least contract the habit of being merciful towards

1 St. Matt. vi. 12. 2 St. Aug., Serm. lxxxiii.

3 St. Chrys., in ep. ad Eph., Horn. xvii. 1.
4 Prov. xxiv. 16.

Digitized by

TWENTY FIRST SUNDAY

451

our fellow-men, since every night we are pardoned all
our miseries, on the sole condition of owning them.
It is an excellent practice, not to go to bed without
putting ourselves in the dispositions of a little child,
who can rest his head on God's bosom, and there
fall asleep. But, if we thus feel it a happy necessity,
to find in the heart of our heavenly Father1 forget-
fulness of our day's faults, and an infinitely tender
love for us, how can we, at that very time, dare to
be storing up in our minds any bitterness against
our neighbours, our brethren, who are also His
children ? Even supposing that we had been treated
by them with outrageous injustice or insult, could
these their faults bear any comparison with our
offences against that good God, whose born enemies
we were, and whom we have caused to be put to
an ignominious death ? Whatsoever may be the
circumstances attending the unkindness shown us,
we may and should invariably practise the rule
given us by the apostle : * Be ye kind one to another,
merciful, forgiving one another, even as God hath
forgiven you, in Christ ! Be ye imitators of God,
as most dear children !'2 What ! thou callest God
thy Father, and dost thou remember an injury
that has been done thee? 'That/ says St. John
Chrysostom, ' is not the way a son of God acts !
The work of a son of God is this : to pardon his
enemies, to pray for them that crucify him, to shed
his blood for them that hate him. Would you
know the conduct of one who is worthy to be a
son of God ? He takes his enemies, and his ingrates,
and his robbers, and his insulters, and his traitors,
and makes them his brethren and sharers of all his
wealth !'8

We here give, in its entirety, the celebrated Offer-

1 St. Matt. vi. 9. 2 Eph. iv. 32 ; v. 1.

3 St. Chbys., in ep. ad Eph., Horn. xiv. 3.

30—2

Digitized by

452

TIME AFTER PENTECOST

tory of Job, with its verses. The observations we
made at the beginning of the Mass, will enable us
to enter into the spirit of this liturgical piece. As
Amalarius says,1 the anthem, which has been re-
tained, gives us the words of the historian, who
simply relates the facts, one after the other, without
any remarks; but, in the verses, we have Job
himself speaking, his body all humbled, and his
soul full of sorrow : the repetition of the same
words, their interruptions, their refrain, their
broken phrases, vividly represent his panting for
breath, and intense suffering.

OFFERTORY

Vir erat in terra Hus no-
mine Job, simplex et rectus
ac timens Deum : quern
satan petiit, ut tentaret ;
et data est ei potestas a
Domino in facultates, et in
carnem ejus, perdiditque
omnem substantiam ipsius,
et filios : carnem quoque ejus
gravi ulcere vulneravit.

V. I. TJtinam appenderen-
tur peccata meaj utinam
appenderentur peccata mea,
quibus iram merui, quibus
iram merui ; et calamitas,
et calamitas quam patior :
hcec gravior appareret.

Vir erat.

V. II. Quce e%t enim, quce
est enim, quce est enim for-
titudo mea ut sustineam ?
aut qui* finis meus ut pa-
tienter agam ?

Vir erat

V. III. Numquid forti-
tudo lapidum est fortitudo

There was a man in the
land of Hus whose name was
Job, simple and upright, and
fearing God : and satan asked
to tempt him ; and power was
given him by the Lord over
his possessions, and over his
flesh : and he destroyed all his
substance, and his sons : and
he wounded his flesh with a
grievous ulcer.

V. I. Oh ! that my sins were
weighed in a balance ! Oh f
that my sins, whereby I have
deserved wrath, whereby I have
deserved wrath, were weighed
in a balance ! and the calamity,
the calamity that I suffer, it
would appear heavier I

There was a man.

V. II. For what is, for what
is, for what is my strength,
that I can hold out ? or what
is my end, that I should keep
patience f

There was a man,

V. III. Is my strength the
strength of stones ? Or is my

1 Amal., Be eccl. Off., L. iii., c. 39.

Digitized by

Google

TWENTY-FIRST SUNDAY

453

mea ? aut caro mea cenea
est f aut caro mea cenea est t
Vir erat.

V. IV. Quoniam, quoniam,
quondam non revertetur
oculus mens ut videat bona,
ut videat bona, ut videat
bona, ut videat bona, ut vi-
deat bona, ut videat bona,
ut videat bona, ut videat
bona, ut videat bona.

Vir erat.

flesh of brass ? or is my flesh
of brass f

There was a man.

V. IV. For, for, for, mine
eye shall not return to see good
things, to see good things, to
see good things, to see good
things, to see good things, to
see good things, to see good
things, to see good things, to
see good things.

There was a man.

The salvation of the world, and that of each
individual man, is, virtually, ever in the august
Sacrifice, whose power restores man by appeasing
God. With a confidence that fails not, let us use
it, as the most efficacious recourse that can be had
to the divine mercy.

SECRET

Suscipe, Domine, propi-
tius hostias, quibus et te
placari voluisti, et nobis
salutem potenti pietate re-
stitui. Per Dominum.

Mercifully receive, 0 Lord,
these offerings, by which thou
art pleased to be appeased; and
restore us to salvation, by thy
powerful goodness. Through,
etc.

The other Secrets, as on page 180.

An unflagging hope ever accompanies the admir-
able patience of holy Church. Persecutions, be they
■ever so fierce or long, never interrupt her prayer ;
for, as the Communion expresses it, she keeps in
her heart a faithful recollection of the word of
salvation that was given her by God.

COMMUNION

In salutari tuo anima
mea, et in verbum tuum
speravi: quando facies de
persequentibus me judi-
cium? Iniqui persecuti sunt
me: adjuva me, Domine
Deus mens.

My soul hath looked to be
saved by thee, and hath re-
lied on thy word : when wilt
thou judge them that perse-
cute me? The wicked ones
have persecuted me: help me,
O Lord my God 1

Digitized by

Google

454

TIME AFTER PENTECOST

Now that we have been nourished by the food of
immortality, let us live on it, with all the sincerity
of a soul that is made pure.

POSTCOMMUNION

Immortalitatis alimoniain Having received the food of
consecuti, qusesumus Do- immortality, we beseech thee,
mine : ut quod ore percepi- 0 Lord, that what we have
mus, pura mente sectemur. taken with our mouths, we
Per Dominum. may receive with a pure mind.

Through, etc.

The other Postcommunions, as on page 181.
VESPERS

The psalms, capitulum, hymn, and versicle, as
above, pages 71-81.

ANTIPHON OF THE MAGNIFICAT

Serve nequam, omne debi-
tum dimisi tibi, quoniam
rogasti me : nonhe ergo
oportuit et te misereri con-
servi tui, sicut et ego tui
misertus sum ? Alleluia.

Thou wicked servant ! I for-
gave thee all the debt, because
thou besoughtest me : shouldst
not thou, then, have had com-
passion also on thy fellow-ser-
vant, even as I had compassion
on thee ? Alleluia.

OREMUS

Familiam tuam, qusesu-
mus Domine, continua pie-
tate custodi : ut a cunctis
adversitatibus,te protegente,
sit libera : et in bonis acti-
bus tuo nomini sit devota.
Per Dominum.

LET US PBAY

Preserve thy family, 0 Lord,
we beseech thee, by thy con-,
stant mercy: that, under thy
protection, it may be freed from
all adversities, and be devoted
to thy name in the practice of
good works. Through, etc.

Digitized by

TWENTY-SECOND SUNDAY

455

THE TWENTY-SECOND SUNDAY AFTER
PENTECOST

MASS

According to Honorius of Autun, the Mass of
to-day has reference to the days of Antichrist.1
The Church, foreseeing the reign of the man of sin,2
and as though she were actually undergoing the
persecution which is to surpass all others, takes
her Introit of this twenty- second Sunday from the
Psalm De profundis.3

If, unitedly with this prophetic sense, we would
apply these words practically to our own personal
miseries, we must remember the Gospel we had
last week, which was formerly appointed for the
present Sunday. Each one of us will recognize
himself in the person of the insolvent debtor, who
has nothing to trust to but his master's goodness ;
and, in our deep humiliation, we shall exclaim:
If thou, 0 Ix)rd9 mark iniquities, who shall endure
it?4

INTROIT

Si iniquitates observave- If thou, 0 Lord, wilt mark
ris, Domine, Domine, quis iniquities, Lord 1 who shall en-
sustinebit ? quia apud te dure it ? For with thee there
propitiatio est, Deus Israel, is merciful forgiveness, 0 God

of Israel 1

Ps. De profundis clamavi P*. Out of the depths have I
ad te, Domine : Domine, ex- cried unto thee, O Lord : Lord I
audi vocem meam. Gloria hear my voice. Glory, etc. If
Patri. Si iniquitates. thou.

We have just been rousing our confidence by
singing that with God there is merciful forgiveness.
It is He Himself who gives that loving unction to
the prayers of the Church, which proves that He

1 Hon. Aug., Gemm, cm,, iv. 93. 2 2 Thess. ii. 3.

3 Ps. cxxix. * Rup., De, Div. Off,, xii. 22.

Digitized by

456

TIME AFTER PENTECOST

wishes to grant them. But we shall not be thus
graciously heard, as she is, unless, like her, we ask
with faith, that is to say, conformably with the
teachings of the Gospel. To ask with faith is to
forgive our fellow-creatures their trespasses against
us ; on that condition we may confidently beseech
our common Lord and Master to forgive us.1

Deus, refugium nostrum,
et virtus : adesto piis Eccle-
sise tuse precibus, auctor
ipse pietatis, et praesta: ut
quod fideliter petimus, effi-
caciter consequamur. Per
Dominum.

COLLECT

0 God, our refuge and our
strength 1 give ear to the holy
prayers of thy Church, 0 thou,
the author of holiness ; and
grant, that what we ask with
faith, we may effectually obtain.
Through, etc.

The other Collects, as on page 120.

EPISTLE

Lectio Epistoloe beati Pauli
Apostoli ad Philippenses.

Caput I.

[Fratres, Confidimus in Do-
mino Jesu, quia qui coepit
in vobis opus bonum, per-
ficiet usque in diem Christi
Jesu. Sicut est mihi justum
hoc sentire pro omnibus
vobis, eo quod habeam vos
in corde, et in vinculis meis,
et in def ensione, et confirma-
tione Evangelii, socios gau-
dii mei omnes vos esse.
Testis enim mihi est Deus,
quomodo cupiam omnes vos
in visceribus Jesu Christi.
Et hoc oro, ut charitas ves-
tra magis ac magis abundet
in scientia, et in omni sensu :

Lesson of the Epistle of St.
Paul the Apostle, to the
Philippians.

Chapter J.

Brethren : We are confident
of this very thing, that he who
hath begun a good work in
you, will perfect it unto the
day of Christ Jesus. As it is
meet for me to think this for
you all : for that I have you in
my heart; and that in my
bands, and in the defence and
confirmation of the Gospel, you
are all partakers of my joy.
For God is my witness, how I
long after you all in the bowels
of Jesus Christ. And this I
pray, that your charity may
more and more abound in
knowledge and in all under-

1 Bern. Aug., De Offic. Miss., v.

Digitized by

Google

TWENTY-SECOND SUNDAY

457

ut probetis potiora, ut sitis standing; that you may approve
sinceri, et sine offensa in the better things, that you may
diem Christi, repleti fructu be sincere and without offence
justitiseper Jesum Christum, unto the day of Christ. Filled
in gloriam et laudem Dei. with the fruit of justice, through

Jesus Christ, unto the glory
and praise of God.

St. Paul, in the Church's name, again invites our
attention to the near approach of the last day. But
what, on the previous Sunday, he called the evil
day, he now, in the short passage taken from his
Epistle to the Philippians which has just been
read to us, calls twice over the day of Christ Jesus.
The Epistle to the Philippians is full of loving con-
fidence ; its tone is decidedly one of joy, and yet it
plainly shows us that persecution was raging against
the Church, and that the old enemy was making
capital of the storm to stir up evil passions, even
amidst the very flock of Christ. The apostle is in
chains; the envy and treachery of false brethren
intensify his sufferings;1 still, joy predominates
in his heart over everything else, because he has
attained that perfection of love, wherein divine
charity is enkindled by suffering more even than by
the sweetest spiritual caresses. To him, to live is
Christ and to die is gain;2 he cannot make up his
mind which of the two to choose: death, which
would give him the bliss of being with his Jesus,3
or life, which would add to his merits and his
labours for the salvation of men.4 What are all
personal considerations to him ? His one joy, for
both the present and the future, is that Christ may
be known and glorified, no matter how ! As to his
hopes and expectations, he cannot be disappointed,
for Christ is sure to be glorified in his body by its
life and by its death ! 6

1 Phil. i. 15, 17. 2 Ibid, 21. 3 Ibid. 23.

* Ibid. 22. « Ibid. 18, 20.

Digitized by

458

TIME AFTER PENTECOST

Hence, in Paul's soul, that sublime indifference
which is the climax of the Christian life ; it is, of
course, a totally different thing from that fatal
apathy, to which the false mystics of the seventeenth
century pretended to reduce the love of man's
heart. What tender affection has this convert of
Damascus for his brethren, once he has reached
this point of perfection! God, says he, is my
witness how I long after you all in the bowels of
Jesus Christ! The one ambition which rules and
absorbs him1 is that God, who has begun in them
the work which is good by excellence, the work of
Christian perfection such as we know had been
wrought in the apostle himself, may continue and
perfect it in them all, by the day, when Christ is to
appear in His glory.2 This is what he prays for,
that charity, the wedding-garment of those whom
he has betrothed to the one Spouse,3 may beautify
them with all its splendour for the grand day of the
eternal nuptials.4

Now, how is charity to be perfected in them ? It
must abound, more and more, in knowledge and in
all understanding of salvation, that is, in faith. It
is faith that constitutes the basis of all supernatural
virtue. A restricted, a diminished,5 faith could
never support a large and high-minded charity.
Those men, therefore, are deceiving themselves
whose love for revealed truth does not keep pace
with their charity ! Such Christianity as that
believes as little as it may ; it has a nervous dread
of new definitions ; and out of respect for error, it
cleverly and continually narrows the supernatural
horizon. Charity, they say, is the queen of virtues;
it makes them take everything easily, even lies
against truth; to give the same rights to error

1 PhU. i. 24-27. 2 Col. iii. 4.

3 2 Cor. xi. 2. * Durand., Ration., vi 189.

8 Ps. xi. 2. (Diminutce veritates.)

Digitized by

TWENTY- SECOND SUNDAY

459

as to truth is, in their estimation, the highest point
of Christian civilization grounded on love ! They
quite forget that the first object of charity, God
who is substantial Truth, has no greater enemy
than a lie ; they cannot understand how it is that
a Christian does not do a work of love by putting
on the same footing the Object beloved and His
mortal enemy !

The apostles had very different ideas ; in order
to make charity grow in the world, they gave it a
rich sowing of truth. Every new ray of light they
put into their disciples' hearts was an intensifying
of their love; and these disciples, having by
Baptism become themselves light,1 were most
determined to have nothing to do with darkness.
In those days, to deny the truth was the greatest
of crimes; to expose themselves, by a want of
vigilance, to infringe on the rights of truth, even
in the slightest degree, was the height of impru-
dence.2 When Christianity first shone upon man-
kind, it found error supreme mistress of the world.
Having, then, to deal with a universe that was
rooted in death,3 Christianity adopted no other plan
for giving it salvation than that of making the
light as bright as could be ; its only policy was to
proclaim the power which truth alone has of saving
man, and to assert its exclusive right to reign over
this world. The triumph of the Gospel was the
result. It came after three centuries of struggle —
a struggle intense and violent on the side of dark-
ness, which declared itself to be supreme, and was
resolved to keep so; but a struggle most patient
and glorious on the side of the Christians, the
torrents of whose blood did but add fresh joy to the
brave army, for it became the strongest possible
foundation of the united kingdom of love and truth.

1 Eph. v. 8. 2 Ibid. 15, 17. 3 St. Matt. iv. 16.

Digitized by

460

TIME AFTER PENTECOST

But now, with the connivance of those whose
Baptism made them, too, children of light, error
has regained its pretended rights. As a natural
consequence, the charity of an immense number
has grown cold in proportion;1 darkness is again
thickening over the world, as though it were in the
chill of its last agony. The children of light,2 who
would live up to their dignity, must behave exactly
as did the early Christians. They must not fear,
nor be troubled : but, like their forefathers and the
apostles, they must be proud to suffer for Jesus'
sake,3 and prize the word of life4 as the dearest
thing they possess; for they are convinced that,
so long as truth is kept up in the world, so long is
there hope for it.5 As their only care is, to make
their manner of life worthy of the Gospel of Christ,6
they go on, with all the simplicity of children of
God, faithfully fulfilling the duties of their state of
life, in the midst of a wicked and perverse genera-
tion, as stars of the firmament shine in the night.7
'The stars shine in the night,' says St. John
Chrysostom, ' they glitter in the dark,; so far from
growing dim amidst the gloom that surrounds
them, they seem all the more brilliant. So will it
be with thee, if thou art virtuous amidst the
wicked; thy light will shine so much the more
clearly.'8 'As the stars,' says St. Augustine,
' keep on their course in the track marked out for
them by God, and grow not tired of sending forth
their light in the midst of darkness, neither heed
they the calamities which may be happening on
earth; so should do those holy ones whose con-
versation is truly in heaven ; 9 they should pay no
more attention to what is said or done against
them, than the stars do.'10

1 St. Matt. xxiv. 12. 3 Eph. v. 8. 3 Phil, i. 28-30.
* Ibid. ii. 16. 5 St. John viii. 32. • Phil. i. 27.
7 Ibid. ii. 15. 8 St. Chrys., in Phil., Horn. viii. 4
9 Phil. iii. 20. 10 St. Aug., Enwrr. in Pa. xciii. 5, 6.

Digitized by

TWENTY- SECOND SUNDAY

461

The Gradual hymns the praise of the sweet and
strong unity, which the Church maintains even to
the end ; she does this by charity, in which the
Epistle urged us to be making fresh progress, and
which the ancient Gospel of this same Sunday put
before us as the one means of securing a favour-
able sentence at the day of judgment.

GRADUAL

Ecce quain bonum, et
quam jucundum habitare
fratres in unum !

V. Sicut unguentuni in
capite, quod descendit in
barbam, carbarn Aaron.

Alleluia, alleluia.

V. Qui timent Dominum,
sperent in eo; adjutor et
protector eorum est. Alle-
luia.

Behold I how good and how
pleasant it is for brethren to
dwell together in unity I

V. It is like the precious oint-
ment on the head, that ran
down upon the beard, the beard
of Aaron.

Alleluia, alleluia.

V, Let them that fear the
Lord, hope in him ; he is their
helper and their protector.
Alleluia.

Sequentia sancti Evangelii
secundum Matthaeum.

Caput XXII.

In illo tempore: Abeun-
tes Pharissei, consilium in-
ierunt, ut caperent Jesum
in sermone. Et mittunt ei
discipulos suos cum Hero-
dianis, dicentes : Magister,
scimus quia verax es, et
viam Dei in veritate doces,
et non est tibi cura de
aliquo : non enim respicis
personam hominum : die
ergo nobis, quid tibi vide-
tur: licet censum dare
Caesari, an non? Cognita
autem Jesus nequitia
eorum, ait: Quid me ten-
tatis, hypocritse? ostendite
mini numisma census. At

Sequel of the holy Gospel ac-
cording to Matthew.

Chapter XXIL

At that time : The Pharisees
going, consulted among them-
selves how to ensnare Jesus
in his speech. And they send
to him their disciples, with
the Herodians, saying : Master,
we know that thou art a true
speaker, and teachest the way
of God in truth, neither carest
thou for any man : for thou
dost not regard the person of
men. Tell us therefore what
dost thou think ; is it lawful to

g've tribute to Caesar or not ?
ut J esus knowing their wicked-
ness, said : Why do you tempt
me, ye hypocrites ? Show me
the coin of the tribute. And

Digitized by

462

TIME AFTER PENTECOST

illi obtulerunt ei denarium. they offered him a penny. And

Et ait illis Jesus : Cujus est Jesus saith to them : Whose

imago haec, et superscrip- image and inscription is this?

tio ? Dicunt ei : Caesaris. They say to him : Caesar's.

Tunc ait illis : Beddite ergo Then he saith to them : Bender

quae sunt Csesaris, Caesari : therefore to Caesar the things

The diminution of truth1 is evidently to be a
leading peril of the latter times ; for, during these
weeks which represent the last days of the world,
the Church is continually urging us to a sound and
solid understanding of truth, as though she con-
sidered that to be the great preservative for her
children. Last Sunday she gave them, as defensive
armour, the shield of faith, and, as an offensive
weapon, the word of God.2 On the previous
Sunday, it was circumspection of mind and in-
telligence that she recommended to them,3 with a
view to their preserving, during the approaching
evil days, the holiness which is founded on truth;4
for, as she told them, the previous week, their
riches in all knowledge are of paramount necessity.6
To-day, in the Epistle, she implored of them to be
jever progressing in knowledge and all understanding,
as being the essential means for abounding in
charity, and for having the work of their sanctifica-
tion perfected for the day of Christ Jesus. The
Gospel comes with an appropriate finish to these
instructions given us by the apostle : it relates an
event in our Lord's life, which stamps those
counsels with the weightiest possible authority,
viz., the example of Him, who is our divine Model.
He gives His disciples the example they should

1 Ps. xi. 2.

2 Epistle of the twenty-first Sunday after Pentecost.

3 Epistle of the twentieth Sunday.

4 Epistle of the nineteenth Sunday.

5 Epistle of the eighteenth Sunday.

et quae sunt Dei, Deo.

that are Caesar's: and to God
the things that are God's.

TWENTY- SECOND SUNDAY

46S

follow, when, like Himself, they have snares laid,
by the world, for their destruction.

It was the last day of Jesus' public teaching ; it
was almost the eve of His departure from this
earth.1 His enemies had failed in every attempt
hitherto made to ensnare Him ; this last plot was
to be unusually deep-laid. The pharisees, who re-
fused to recognize Caesar's authority and denied his
claim to tribute, joined issue with their adversaries,
the partisans of Herod and Rome, to propose this
insidious question to Jesus : Is it lawful to give
tribute to Ccesar, or not? If our Lord's answer
was negative, He incurred the displeasure of the
government ; if He took the affirmative side, He
would lose the estimation of the people. With
His divine prudence, He disconcerted their plans.
The two parties, so strangely made friends by
partnership in one common intrigue, heard the
magnificent answer, which was divine enough to
make even pharisees and Herodians one in the
truth. But truth was not what they were in
search of; so they returned to their old party
quarrels. The league formed against our Jesus
was broken ; the effort made by error recoiled on
itself, as must ever be the case ; and the answer it
had elicited, passed from the lips of our Incarnate
Lord to those of His bride, the Church, who would
be ever repeating it to the world, for it contains the
first principle of all governments on earth.

Render to Ccesar the things that are Ccesar1 s and to
God the things that are God's : it was the dictum
most dear to the apostles. If they boldly asserted
that we must obey God rather than men,2 they ex-
plained the whole truth, and added : ' Let every soul
be subject to the higher powers : for there is no
power but from God : and those that are, are
ordained of God. Therefore, he that resisteth the
1 Tuesday in Holy Week. 2 Acts v. 29.

Digitized by

464

TIME AFTER PENTECOST

power, resisteth the ordinance of God; and they
that resist, purchase to themselves damnation.
Wherefore, be subject of necessity, not only for
wrath, but also for conscience' sake. For there-
fore also ye pay tribute ; for they are the ministers
of God serving unto this purpose.'1

The will of God : 2 there is the origin, there is the
real greatness of all authority amongst men ! Of
themselves, men have no right to command their
fellow-men. Their number, however imposing it may
be, makes no difference to this powerlessness of men
over my conscience ; for, whether they be one, or
five hundred, I, by nature, am equal to each one
among them ; and, by adding the number of their
so-called rights over me, they are only adding to
the number of nothingnesses. But God, wishing
that men should live one with the other, has thereby
wished that there should exist amongst them a
power which should rule over the rest ; that is,
should direct the thousands or millions of different
wills to the unity of one social end. God leaves
much to circumstances, though it is His providence
that regulates those circumstances ; He leaves to
men themselves, at the beginning of any mere
human society, a great latitude as to the choice of
the form, under which is to be exercised both the
civil power itself and the mode of its transmission.
But, once regularly invested with the power, its
depositaries are responsible to God alone, as far,
that is, as the legitimate exercise of their authority
goes, because it is from God alone that that power
comes to them; it does not come to them from
their people, who, not having that power them-
selves, cannot give it to another. So long as those
rulers comply with the compact, or do not turn to
the ruin of their people the power they received for
its well-being, so long their right to the obedience
^Bom. xiii. 1, 2, 5, 6. 2 1 St. Pet. ii. 15.

Digitized by

TWENTY- SECOND SUNDAY

465

of their subjects is the right of God Himself,
whether they exercise their authority in exacting
the subsidies needed for government ; or in pass-
ing laws, which, for the general good of the people,
restrain the liberty otherwise theirs by natural
right; or again, by bidding their soldiers defend
their country at the risk of life. In all such cases,
it is God Himself that commands, and insists on
being obeyed : in this world, He puts the sword
into the hands of representatives, that they may
punish the disobedient;1 and, in the next, He
Himself will eternally punish them, unless they
have made amends.

How great, then, is the dignity of human law 1
It makes the legislator a representative of God,
and, at the same time, spares the subject the
humiliation of feeling himself debased before a
fellow-man ! But, in order that the law oblige,
that is, be truly a law, it is evident that it must be,
first and foremost, conformable to the commands
and the prohibitions of God, whose will alone can
give it a sacred character by making it enter into
the domain of man's conscience. It is for this
reason that there cannot be a law against God, or
His Christ, or His Church. When God is not with
Him who governs, the power he exercises is nothing
better than brute force. The sovereign, or the
parliament, that pretends to govern a country in
opposition to the laws of God, has no right to
aught but revolt and contempt from every upright
man ; to give the sacred name of law to tyrannical
enactments of that kind is a profanation unworthy,
not only of a Christian, but of every man who is
not a slave.

The Offertory-anthem, together with the verses
which used to be joined to it, refers, like the Introit,
to the period of the last persecution. The words

1 Konu xiii. 4.

Digitized by

466

TIME AFTER PENTECOST

are taken from the prayer addressed to God by
Esther, when about to enter into the presence of
Assuerus that she might plead with him against
Aman, who is a figure of Antichrist. Esther is a
type of the Church ; and we could not better show
the spirit in which we ought to sing our Offertory,
than by quoting the inspired words which preface
this sublime prayer. ' Queen Esther, fearing the
danger that was at hand, had recourse to the Lord.
And when she had laid away her royal apparel,
she put on garments suitable for weeping and
mourning; instead of divers precious ointments,
she covered her head with ashes and filth, and she
humbled her body with fasts : and all the places in
which before she was accustomed to rejoice, she
filled with her torn hair. And she prayed to the
Lord the God of Israel, saying : 0 my Lord, who
alone art our King, help me a desolate woman, and
who have no other helper but Thee !' 1

OFFERTORY

Kecordare mei, Domine, Bemember me, 0 Lord, who

omni potentatui dominans : art above all power ; and put

et da sermonem rectum in a right speech in my mouth,

os meum, ut placeant verba that my words may be pleasing

mea in conspectu principis. to the prince.

V. Recordare quod stete- V. Remember, that I have

rim in conspectu tuo. stood in thy sight.

V. Everte cor ejus in V. Turn his heart into

odium repugnantium nobis, Jiatred of them that oppose us,

et in eos qui consentiunt and of them that consent unto

eis ; nos autem libera in them; but deliver us by thy

manu tua, Deus noster in hand, 0 our God for ever I
ceternum.

V. Qui regis Israel, in- V. 0 thou that rulest Israel,

tende ; qui deducis velut give ear; thou that leadest

ovem Joseph. Joseph like a sheep.

Recordare mei, Domvne. Remember me, 0 Lord.

The surest guarantee a Christian can have
against adversity is freedom from sin. It is sin
1 Esth. xiv. 1-3.

Digitized by

Google

TWENTY- SECOND SUNDAY

467

that stirs up the anger of God, and calls upon
Him for vengeance. Let us unite in the following
prayer of the Church :

SECRET

Da, misericors Deus : ut Grant, 0 merciful God, that
haec salutaris oblatio, et a this sacrifice of salvation may
propriis nos reatibus in- constantly both free us from
desinenter expediat, et ab our sins, and protect us from
omnibus tueatur adversis. all adversity. Through, etc.
Per Dominum.

The other Secrets, as on page 180.

The Communion -anthem spows us with what
perseverance and earnestness the Church prays to
her divine Lord. We must imitate her.

COMMUNION

Ego clamavi quoniam I have cried out, because
exaudisti me, Deus : inclina thou heardest me, 0 God ;
aurem tuam, et exaudi verba bend down thine ear, and
mea. graciously hearken to my

words.

While offering the sacred mysteries in memory
of our Jesus as He commanded us to do, we must
not forget that these same are also our refuge in
all our miseries. It would be presumption, or
folly, to neglect to pray that they may thus protect
us. The Church, here again, is our model, in
utilizing these most powerful of all means for help.

POSTCOMMUNION

Sumpsimus, Domine, sacri Having received, 0 Lord, the

dona mysterii, humiliter sacred mysteries, we humbly

deprecantes : ut quae in tui beseech thee, that what thou

commemorationem nos hast commanded us to do in

facere prsecepisti, in nostrse remembrance of thee may be a

proficiant infirmitatis auxi- help to us in our weakness.

Hum. Qui vivis. Who livest, etc.

The other Postcommunions, as on page 181.

31—2

Digitized by

468

TIME AFTER PENTECOST

VESPERS

The psalms, capitulum, hymn, and versicle, as
above, pages 71-81.

ANTIPHON OF THE MAGNIFICAT

Beddite ergo quae sunt
Caesaris Caesari ; et quae
sunt Dei Deo. Alleluia.

ORBMU8

Deus, refugium nostrum,
et virtus : adesto piis Ec-
clesise tuse precibus, auctor
ipse pietatis, et prsesta :
ut quod fideliter petimus,
emcaciter consequamur. Per
Dominum.

Bender, therefore, to Caesar
the things that are Ciesar's :
and to God, the things that are
God's. Alleluia.

LET US PRAY

0 God, our refuge and our
strength ! give ear to the holy
prayers of thy Church, 0 thou,
the author of holiness ; and
grant, that what we ask for
with faith, we may effectually
obtain. Through, etc.

THE TWENTY -THIRD SUNDAY AFTEK
PENTECOST

When the number of the Sundays after Pentecost
is only twenty-three, the Mass for to-day is taken
from the twenty-fourth and last Sunday ; and the
Mass appointed for the twenty-third is said on the
previous Saturday, or on the nearest day of the
preceding week which is not impeded by a double
or semi-double feast.

But, under all circumstances, the antiphonary
ends to-day. The Introits, Graduals, Communions,
and Postcommunions, which are given below, are
to be repeated on each of the Sundays till Advent,
which vary in number each year. Our readers will
remember that, in the time of St. Gregory, Advent
was longer than we now have it ;x and that, in those
1 See our * Advent/ chap, i., page 28 et seq.

Digitized by

TWENTY-THIRD SUNDAY

469

days, its weeks commenced in that part of the cycle
which is now occupied by the last Sundays after
Pentecost. This is one of the reasons for the lack
of liturgical riches in the composition of the
dominical Masses which follow the twenty-third.

Even on this one, the Church, without losing
sight of the last day, used to lend a thought to the
new season which was fast approaching, the season,
that is, of preparation for the great feast of Christ-
mas. There was read, as Epistle, the following
passage from Jeremias, which was afterwards, in
several Churches, inserted in the Mass of the first
Sunday of Advent : ' Behold ! the days come, saith
the Lord, and I will raise up to David a just branch :
and a King shall reign, and shall be wise: and
shall execute judgment and justice in the earth.
In those days, shall Juda be saved, and Israel shall
dwell confidently : and this is the name that they
shall call Him : The Lord our Just One. Therefore,
behold the days come, saith the Lord, and they shall
say no more : The Lord liveth, who brought up the
children of Israel out of the land of Egypt ! But :
The Lord liveth, who hath brought out, and brought
hither, the seed of the house of Israel, from the
land of the north, and out of all the lands, to which
I had cast them forth! And they shall dwell in
their own land.'1

As is evident, this passage is equally applicable
to the conversion of the Jews and the restoration
of Israel, which are to take place at the end of the
world. This was the view taken by the chief
liturgists of the middle ages, in order to explain
thoroughly the Mass of the twenty-third Sunday
after Pentecost. Bearing in mind that, originally,
the Gospel of this Sunday was that of the multipli-
cation of the five loaves, let us listen to the profound
and learned Abbot Bupert, who, better than anyone,
1 Jer. xxiii. 5-8.

Digitized by

470

TIME AFTER PENTECOST

will teach us the mysteries of this day, which brings
to a close the grand and varied Gregorian melodies.

' Holy Church,' he says, ' is so intent on paying
her debt of supplication, and prayer, and thanks-
giving, for all men, as the apostle demands,1 that
we find her giving thanks also for the salvation of
the children of Israel, who, she knows, are one day
to be united with her. And, as their remnants are
to be saved at the end of the world,2 so, on this last
Sunday of the year, she delights in them, as though
they were already her members. In the Introit,
calling to mind the prophecies concerning them, she
thus sings every year : My thoughts are thoughts of
peace, and not of affliction. Verily, His thoughts
are those of peace, for He promises to admit to the
banquet of His grace the Jews, who are His
brethren according to the flesh ; thus realizing what
had been prefigured in the history of the patriarch
Joseph, The brethren of Joseph, having sold him,
came to him when they were tormented by hunger ;
for then he ruled over the whole land of Egypt.
He recognized them ; he received them ; and made,
together with them, a great feast. So, too, our
Lord, who is now reigning over the whole earth, and
is giving the bread of life, in abundance, to the
Egyptians (that is, to the Gentiles), will see coming
to Him the remnants of the children of Israel. He,
whom they had denied and put to death, will admit
them to His favour, will give them a place at His
table, and the true Joseph will feast delightedly
with His brethren.

' The benefit of this divine Table is signified, in
the Office of this Sunday, by the Gospel, which
tells us of our Lord's feeding the multitude with
five loaves. For, it will be then that Jesus will
open to the Jews the five Books of Moses, which are
now being carried whole, and not yet broken ; yea,
1 1 Tim. ii. 1. * ftonit fct 27.

Digitized by

TWENTY-THIRD SUNDAY

471

carried by a child, that is to say, this people itself,
who, up to that time, will have been cramped up in
the narrowness of a childish spirit.

' Then will be fulfilled the prophecy of Jeremias,
which is so aptly placed before this Gospel : " They
shall say no more : The Lord liveth, who brought up
the children of Israel out of the land of Egypt ! But,
the Lord liveth, who hath brought out the seed of
Israel from the land of the north, and from all the
lands into which they had been cast."

' Thus delivered from the spiritual bondage which
still holds them, they will sing with all their heart,
the words of thanksgiving as we have them in the
Gradual : " Thou hast saved us, 0 Lord) from them
that afflict us!"

' The words we use in the Offertory : " From the
depths I have cried to thee, 0 Lord," clearly
allude to the same events ; for, on that day, His
brethren will say to the great and true Joseph :
" We beseech thee to forget the wickedness of thy
brethren I"1 The Communion: " Amen, I say to
you, all things whatsoever ye ask, when ye pray,"
etc., is the answer made by that same Joseph, as
it was by the first :2 " Fear not ! Ye thought evil
against me : but God turned it into good, that He
might exalt me, as at present ye see, and might
save many people. Fear not, therefore, I will feed
you, and your children." '3

The Introit, which we have just had explained to
us by Rupert, is taken from the Prophet Jeremias,4
as was the ancient Epistle.

MASS

i Gen. 1. 17.

3 Bup., Be Div. Off., xii. 23.

2 Ibid. 19-21.
4 Jer. xxix.

Digitized by

Google

472

TIME AFTER PENTECOST

INTROIT

Dicit Dominus : Ego co-
gito cogitationes pacis, et
non afflictionis : invocabitis
me, et ego exaudiam vos:
et reducam captivitatem
vestram de cunctis locis.

P*. Benedixisti, Domine,
terrain tuam : avertisti capti-
vitatem Jacob. Gloria Patri.
Dicit Dominus.

The Lord saith : I think
thoughts of peace, and not of
affliction ; ye shall call upon
me, and I will hear you : and
I will bring back your captive
people from all places.

Ps. Thou, 0 Lord, hast
blessed thv land: thou hast
brought back the captive
children of Jacob. Glory, etc.
The Lord.

Prayer for pardon is continually on the lips of the
Christian people, because the weakness of human
nature is ever making itself felt, here below, even
by the just man.1 God knows our frailty, and He
is always ready to pardon us ; but it is on the con-
dition that we humbly acknowledge our faults, and
have confidence in His mercy. These are the
sentiments which suggest to the Church the words
of the Collect.

COLLECT

Absolve, qusesumus Do-
mine, tuorum delicta popu-
lorum : ut a peccatorum
nexibus, quae pro nostra
fragilitate contraximus, tua
benignitate liberemur. Per
Dominum.

Absolve, 0 Lord, we beseech
thee, the sins of thy people ;
that, by thy clemency, we may
be delivered from the bonds of
sins contracted by our own
frailty. Through, etc.

The other Collects, as on page 120.

EPISTLE

Capita III. et IV.

Fratres, Imitatores mei
estote, et observate eos, qui
ita ambulant, sicut habetis

Lesson of the Epistle of St.
Paul the Apostle to the
Philippians.

Chapters III. and IV.

Brethren: Be followers of
me, and observe them who
walk so as you have our model.

1 Prov. xxiv. 16.

Digitized by

Google

TWENTY-THIRD SUNDAY

478

formam no strata. Multi
enim ambulant, quos saepe
dicebam vobis (nunc autem
et flens dico) inimicos cru-
cis Christi : quorum finis
interitus : quorum deus
venter est : et gloria in con-
fusione ipsorum, qui terrena
sapiunt. Nostra autem con-
versatio in ccelis est: unde
etiam Salvatorem exspe-
ctamus Dominum nostrum
Jesum Christum, qui re-
formabit corpus humilitatis
nostras, configuratum cor-
pori claritatis suae, secun-
dum operationem, qua
etiam possit subjicere sibi
omnia. Itaque, fratres mei
charissimi et desideratis-
simi, gaudium meum et
corona mea : sic state in
Domino, charissimi. Evo-
diam rogo, et Syntichen de-
precor idipsum sapere in
Domino. Etiam rogo et te,
germane compar, adjuva
illas, quae mecum labor a
verunt in Evangelio, cum
Clemente, et ceteris adju-
toribus meis, quorum no-
mina sunt in libro vitae.

For many walk, of whom I
have told you often (and now
tell you weeping) that they
are enemies of the cross of
Christ; whose end is destruc-
tion, whose god is their belly,
and whose glory is in their
shame : who mind earthly
things. But our conversation
is in heaven ; from whence
also we look for the Saviour,
our Lord Jesus Christ, who
will reform the body of our
lowness, made like to the
body of his glory, according
to the operation whereby also
he is able to subdue all things
unto himself. Therefore, my
dearly beloved brethren, and
most desired, my joy, and my
crown : so stand fast in the
Lord, my dearly beloved. I
beg of Evodia, and I beseech
Syntyche, to be of one mind
in the Lord. And I entreat
thee also, my sincere com-
panion, help those women that
have laboured with me in the
Gospel, with Clement and the
rest of my fellow - labourers,
whose names are in the book
of life.

The Clement here mentioned by the apostle was
St. Peter's second successor. Very frequently, the
twenty-third Sunday after Pentecost comes close
upon the feast of this great Pope and Martyr of
the first century. Disciple of Paul, and, later on,
in close intimacy with Peter, and named by the
Vicar of Christ as the fittest to succeed him in
the apostolic chair, Clement, as we shall see on
November 23, was one of the saints most venerated
by the faithful in those early times. The mention
made of him in the Office of the time, just before

Digitized by

474

TIME AFTER PENTECOST

his appearance on the cycle of holy Church, excited
the Christian people to joy, and roused their
fervour ; it reminded them, that one of their best
and dearest protectors would soon be visiting them.

At the time when St. Paul was writing to the
Philippians, Clement, who was long to survive the
apostles, was prominently one of those men spoken
of in our Epistle, those illustrious models, who
were called to perpetuate in the flock confided to
their care1 the pattern of holy living ; and that,
not so much by their zealous teaching, as by the
force of example. The Church, the one true bride
of the divine Word, was known by the incommunic-
able privilege of possessing within her the truth ;
not only its dead letter, but its ever-living self.
The Holy Ghost has not kept the Books of sacred
Scripture from passing into the hands of the sects
separated from the centre of unity ; but He has
reserved to the Church the treasure of tradition,
which transmits, surely and fully, from one genera-
tion to another, the word which is life and light.2
This tradition is kept up by the truth and the
holiness of the Man-God, ever existing in His
members, ever tangible and visible in the Church.8
Holiness, which is inherent in the Church, is tradi-
tion in its purest and strongest form ; because it
is the truth, not only preached, but reduced to
action and work,4 as it was in Christ Jesus, and as
it is in God.6 It is the deposit,6 which the disciples
of the apostles had the mission to hand faithfully
down to their successors, just as the apostles them-
selves had received it from the Word, who had come
upon the earth.

Hence, St. Paul did not content himself with
entrusting dogmatic teaching to his disciple

1 1 St. Pet. v. 8. 2 St. John i. 4. 3 1 St. John i. 1.
4 1 Thess. ii. 13. 5 St. John v. 17. 6 1 Tim. vi. 20.

Digitized by

TWENTY- THIRD SUNDAY

475

Timothy ;x he said to him : 'Be thou an example
to the faithful, in word, and in living.' 2 He said
much the same to Titus : ' Show thyself an example
of good works, in doctrine and in integrity of life.'3
He repeated to all : * Be ye followers of me, as I
also am of Christ.'4 He sent Timothy to the
Corinthians, that he might remind them, or, where
it was necessary, might teach them, not only the
dogmas of his Gospel, but likewise his ways in
Christ Jesus, that is, his manner of life. For this
manner of life of the apostle was, in a certain
measure, his teaching everywhere in all the
Churches ; 5 and he lauded the faithful of Corinth
for being mindful to imitate him in all things,
which was a keeping to the tradition of Christ.6
As for the Thessalonians, they had so thoroughly
entered into this teaching, taken from their apostle's
life, that, as St. Paul says of them, they had become
a pattern to all believers; this silent teaching of
Christian revelation, which they showed forth in
their conduct, made it superfluous for the mes-
sengers of the Gospel to say much.7

The Church is a magnificent temple, which is
built up, to the glory of God, of the living stones,
which let themselves be set into its walls.8 The
constructing of those sacred walls on the plan laid
down by Christ is a work in which all are per-
mitted to share. What one does by word,9 another
does by good example;10 but both of them build,
both of them edify the holy city ; and, as it was
in the apostolic age, so always ; example is more
powerful than word, unless that word be supported
by the authority of holiness in him who speaks it,
unless, that is, he lead a life according to the
perfection taught by the Gospel.

1 2 Tim. ii. 2. 2 1 Tim. iv. 12. 3 Tit. ii. 7.

* 1 Cor. iv. 16. 5 Ibid, 17. 6 Ibid. xi. 1-2.

7 1 Thess. i. 5-8. 8 Eph. ii. 20-22. 9 1 Cor. xiv. 3.
10 Bom. xiv. 19.

Digitized by

476

TIME AFTER PENTECOST

But, as the giving of edification to those around
him is an obligation incumbent on the Christian —
an obligation imposed both by the charity he owes
to his neighbour, and by the' zeal he should have
for the house of God — so likewise, under pain of
presumption, he should seek his own edification
in the conduct of others. The reading of good
books, the study of the lives of the saints, the
observing, as our Epistle says, those holy people
with whom he lives, all this will be an incalculable
aid to him, in the work of his own personal sanc-
tification and in the fulfilment of God's purposes
in this regard. This devout intercourse with the
elect of earth and of heaven will keep us away from
men who are enemies of the cross of Christ and mind
earthly things^ and put their happiness in carnal
pleasures. It will make our conversation be in heaven.
Preparing for the day which cannot now be far off,
the day of the coming of our Lord, we shall stand
fast in Him, in spite of the falling off of so many
amongst us, who, by the current of the world's
fashion, are hurried into perdition. The troubles
and sufferings of the last times will but intensify
our hope in God ; for they will make us long all
the more ardently for the happy day when our
Eedeemer will appear and complete the work of
the salvation of His servants by imparting to
their very flesh the brightness of His own divine
Body. Let us, as our apostle says, be of one
mind in the Lord ; and then, as he bids his dear
Philippians, let us rejoice in the Lord always, for
the Lord is nigh.1

GRADUAL

Liberasti nos, Domine, Thou hast saved us, 0 Lord,
ex affligentibu8 nos : et eos from them that afflict us : and
qui nos oderunt, confudisti. hast put them to shame that

hate us.

1 Phil. iv. 4, 5.

Digitized by

TWENTY-THIRD SUNDAY

477

V. In Deo laudabimur
tota die, et in nomine tuo
confitebimur in ssecula.

Alleluia, alleluia.

V. De profundis clamavi
ad te, Domine : Domine
exaudi orationem meam.
Alleluia.

V. In God shall we glory all
the day long : and in thy name
we will give praise for ever.

Alleluia, alleluia.

V. Out of the depths I have
cried unto thee, 0 Lord : Lord,
hear my prayer. Alleluia.

GOSPEL

Sequentia sancti Evangelii
secundum Matthseum.

Caput IX.

In illo tempore : Loquente
Jesu ad turbas, ecce prin-
ceps unus accessit, et ado-
rabat eum, dicens: Domine,
filia mea modo defuncta
est ; sed veni, impone ma-
num tuam super earn, et vi-
vet. Et surgens Jesus se-
quebatur eum, et discipuli
ejus. Et ecce mulier, quae
sanguinis fluxum patiebatur
duodecim annis, accessit
retro, et tetigit fimbriam
vestimenti ejus. Dicebat
enim intra se : Si tetigero
tantum vestimentum ejus,
salva ero. At Jesus conver-
sus, et videns earn, dixit :
Confide, filia, fides tua te
sal vam fecit. Et salva facta
est mulier ex ilia hora. Et
cum venisset Jesus in do-
mum principis, et vidisset
tibicines, et turbam tumul-
tuantem, dicebat : Recedite,
non est enim mortua puella,
sed dormit. Et deridebant
eum. Et cum ejecta esset
turba, intravit, et tenuit ma-
num ejus. Et surrexit pu-
ella. Et exiit fama hsec in
universam terram illam.

Sequel of the holy Gospel ac-
cording to Matthew.

Chapter IX.

At that time : As Jesus was
speaking to the multitude:
Behold a certain ruler came
up and adored him, saying :
Lord, my daughter is even now
dead; but come lay thy hand
upon her, and she shall live.
And Jesus rising up followed
him, with his disciples. And
behold a woman who was
troubled with an issue of blood
twelve years, came behind him,
and touched the hem of his
garment. For she said within
herself: If I shall touch only
his garment I shall be healed.
But Jesus turning and seeing
her, said : Be of good heart,
daughter, thy faith hath made
thee whole. And the woman
was made whole from that
hour. And when Jesus was
come into the house of the
ruler, and saw the minstrels
and the multitude making a
rout, he said : Give place : for
the girl is not dead, but sleepeth.
And they laughed him to scorn.
And when the multitude was
put forth, he went in and took
her by the hand. And the maid
arose. And the fame hereof
went abroad into all that
country.

Digitized by

Google

478

TIME AFTER PENTECOST

Although the choice of this Gospel for the
twenty-third Sunday is not of great antiquity, yet
is it in most perfect keeping with the post-pente-
costal liturgy, and confirms what we have stated,
relative to the character of this portion of the
Church's year. St. Jerome tells us, in the homily
selected for the day, that the hemorrhoissa, healed
by our Lord, is a type of the Gentile world ; whilst
the Jewish people is represented by the daughter of
the ruler of the Synagogue.1 This latter is not to
be restored to life, until the former has been cured ;
and this is precisely the mystery we are so con-
tinually commemorating during these closing weeks
of the liturgical year, viz., the fullness of the
Gentiles recognizing and welcoming the divine
Physician, and the blindness of Israel at last giving
way to the light.2

The liturgy at this close of the year continually
alludes to the end of the world. The earth seems
to be sinking away, down into some deep abyss;
but it is only that it may shake off the wicked from
its surface, and then it will come up again bloom-
ing in light and love. After the divine realities
of this year of grace, we ought to be capable of
feeling a thrill of admiration at the mysterious,
yet, at the same time, the strong and sweet ways of
eternal Wisdom.3 At the beginning, when man
was first created, sin soon followed, breaking up the
harmony of God's beautiful world, and throwing
man off the divine path where his Creator had
placed him. Wickedness went on increasing, until
God's mercy fell upon one family. The light which
beamed on that privileged favourite, only showed
more plainly the thick darkness in which the rest
of mankind were enveloped. The Gentiles,
abandoned to their misery, all the more terribly

1 S. Hie ron., vn Matt, cap. ix. 2 Rom. xi. 25.
3 Wisd. viii.l.

Digitized by

TWENTY-THIRD SUNDAY

479

because they had caused it and loved it, saw God's
favours all bestowed on Israel, whilst they them-
selves were disregarded, and wished to be so.
Even when the time came for original sin to be
remedied, it seemed to be the very time for the
final reprobation of the Gentiles ; for the salvation
that came down from heaven in the person of the
Man-God was seen to be exclusively directed
towards the Jews and the lost sheep of the house
of Israel.1

But the people that had been treated with so
much predilection, and whose fathers and first
rulers had so ardently prayed for the coming of the
Messias, was no longer in the position to which it
had been raised by the holy patriarchs and
prophets. Its beautiful religion, founded on desire
and hope, was then nothing but a sterile ex-
pectancy, which kept it motionless and unable to
advance a single step towards its Redeemer. As to
its Law, Israel then minded nothing but the letter,
and, at last, turned it into a mummy of sectarian
formalism. Now, whilst in spite of all this sinful
apathy it was mad with jealousy, pretending that
no one else had any right to heaven's favours, the
Gentile, whose ever-increasing misery urged him
to go in search of some deliverer, found one, and
recognized him in Jesus the Saviour of the world.
He was confident that this Jesus could cure him ;
so he took the bold initiative, went up to Him, and
had the merit of being the first to be healed.
True, our Lord had treated him with an apparent
disdain; but that had only had the effect of in-
tensifying his humility, and humility has a power
of making way anywhere, even into heaven itself.2

Israel, therefore, was now made to wait. One of
the Psalms he sang ran thus : ' Ethiopia shall be
the first to stretch out her hands to God.'3 It is

1 St. Matt. xv. 24. 8 Ecclus. xxxv. 21. 3 Ps. lxvii. 32.

Digitized by

480

TIME AFTER PENTECOST

now the turn for Israel to recover, by the pangs of
a long abandonment, the humility which had won
the divine promises for his fathers, the humility
which alone could merit his seeing those promises
fulfilled.

By this time, however, the word of salvation has
made itself heard throughout all the nations, heal-
ing and saving all who desired the blessing. Jesus,
who has been delayed on the road, comes at last to
the house towards which He first purposed to
direct His sacred steps ; He reaches, at last, the
house of Juda, where the daughter of Sion is in a
deep sleep. His almighty compassion drives away
from the poor abandoned one the crowd of false
teachers and lying prophets, who had sent her into
that mortal sleep, by all the noise of their vain
babbling : He casts forth for ever from her house
those insulters of Himself, who are quite resolved
to keep the dead one dead. Taking the poor
daughter by the hand, He restores her to life, and
to all the charm of her first youth ; proving thus,
that her apparent death had been but a sleep, and
that the long delay of dreary ages could never belie
the word of God, which He had given to Abraham,
His servant.1

Now therefore, let this world hold itself in
readiness for its final transformation; for the
tidings of the restoration of the daughter of Sion
puts the last seal to the accomplishment of the
prophecies. It remains now but for the graves to
give back their dead.2 The valley of Josaphat is
preparing for the great meeting of the nations;3
Mount Olivet is once more to have Jesus standing
upon it,4 but this time as Lord and Judge !6

1 St. Luke i. 54, 55. 2 Dan. xii. 1, 2. 3 Joel iii. 2.
4 Acts i. 11. 5 Zach. xiv. 4.

Digitized by

TWENTY-THIRD SUNDAY

481

OFFERTORY

De profundis olamavi ad Oat of the depths have I
te, Domine : Domine, exau- cried unto thee, O Lord : Lord,
di orationem meam : de pro- hear my prayer. : out of the
fundis clamavi ad te, Do- depths have I cried unto thee,
mine. O Lord !

The service we pay to God is, of itself, far
beneath what His sovereign Majesty deserves ; but
the Sacrifice, which every day constitutes part of
our service, ennobles it even to an infinite worth,
and supplies aU our own deficiencies of merit.
This is what we are told in this Sunday's Secret.

SECRET

Pro nostrse servitutis aug- We offer thee, O Lord, this
mento sacrificium tibi, Do- sacrifice of praise, as a repeated
mine, laudis offerimus : ut, token of our homage ; that thou
qnod immeritis contulisti, mayst mercifully accomplish in
propitius exequaris. Per Do- us, what thou hast already
minum. granted beyond our deserts.

Through, etc.

The other Secrets, as on page 180.

COMMUNION

Amen dico vobis, quid- Amen I say unto you : all
quid orantes petitis, credite things whatsoever ye ask for
quia accipietis, et fiet vobis. when ye pray, believe that ye

shall receive, and it shall be

done unto you.

Having, by these sacred mysteries, entered into
a participation of divine life, let us beseech our
Lord, that we may no longer be subject to the
dangers of this world. Let us say with the
Church :

POSTCOMMUNION

QxifiBsumus, omnipotens We beseech thee, 0 almighty
Dens : ut, quos divina tribuis God, that thou wouldst not
partacipatione gaudere, hu- permit to be subject to the

Digitized by

482

TIME AFTER PENTECOST

manis non sinas subjacere dangers of this human life,
periculis. Per Dominum. those whom thou hast admitted

to the joyful participation of
thy divine life. Through, etc.

The other Postcommunions, as on page 131.
VESPEBS

The psalms, capitulum, hymn, and versicle, as
above, pages 71-81.

ANTIPHON OF THE MAGNIFICAT

At Jesus conversus et
videns earn, dixit : Confide,
filia, fides tua te salvam
fecit. Alleluia.

OREMUS

Absolve, qusesumus Do-
mine, tuorum delicta popu-
lorum: ut a peccatprum
nexibus, quae pro nostra
fragilitate contraximus, tua
benignitate liberemur. Per
Dominum.

But Jesus turning, and seeing
her, said : Be of good heart,
daughter 1 thy faith hath made
thee whole. Alleluia.

LET US PRAY

Absolve, O Lord, we beseech
thee, the sins of thy people;
that, by thy clemency, we may
be delivered from the bonds of
sins contracted by our own
frailty. Through, etc.

THE TWENTY-FOUKTH AND LAST SUNDAY
AFTER PENTECOST

The number of the Sundays after Pentecost may
exceed twenty-four, and go as far as twenty-eight,
according as Easter is each year more or less near
to the vernal equinox. But the Mass here given is
always reserved for the last ; and the intervening
ones, be their number what it may, are taken from
the Sundays after the Epiphany, which, in that
case, were not used at the beginning of the year.1

1 Farther on (vid. tn/., pages 496-511) we have riven these
Sundays, which are the third, fourth, fifth, and sixth, after the

Digitized by

TWENTY-FOURTH SUNDAY

483

This, however, does not apply to the Introit,
Gradual, Offertory, and Communion, which, as we
have already said, are repeated from the twenty-
third Sunday.

We have seen how that Mass of the twenty-third
Sunday was regarded, by our forefathers, as really
the last of the cycle. Abbot Kupert has given us
the profound meaning of its several parts. Accord-
ing to the teaching we have already pondered over,1
the reconciliation of Juda was shown us as being,
in time, the term intended by God : the last notes
of the sacred liturgy blended with the last scene of
the world's history, as seen and known by God.
The end proposed by eternal Wisdom in the world's
creation, and mercifully continued, after the fall,
by the mystery of ^Redemption, has now (we speak
of the Church's year and God's workings) been fully
carried out. This end was no other than that of
divine union with human nature, making it one in
the unity of one only body.2 Now that the two
antagonistic people, Gentile and Jew, are brought
together in the one same new Man in Christ Jesus
their Head,3 the two Testaments, which so strongly
marked the distinction between the ages of time,
the one called the old, the other the new, fade
away, and give place to the glory of the eternal
Alliance.

It was here, therefore, that mother Church
formerly finished her liturgical year. She was

Epiphany. When there are twenty- five Sundays after Pente-
cost, it is the sixth after the Epiphany, which is put after the
twenty-third ; if the number of Sundays be twenty-six, the
fifth after the Epiphany becomes the twenty-fourth after
Pentecost ; if the number be twenty-seven, we go back to the
fourth after the Epiphany, and the rest follow ; if it be as high
as twenty-eight, we begin with the third.
1 The thirteenth Sunday after Pentecost.

2 Eph. ii. 16. 3 Ibid. 15.

32—2

Digitized by

484

TIME AFTER PENTECOST

delighted at what she had done during all the past
months ; that is, at having led her children, not
only to have a thorough appreciation of the divine
plan, which she had developed before them in her
celebrations, but moreover, and more especially, to
unite them themselves, by a veritable union, to
their Jesus, by a real communion of views, and
interests, and loves. On this account, she used
not to revert again to the second coming of the
God- Man and the last judgment, two great subjects
which she had proposed for her children's reflexions,
at the commencement of the purgative life, that is,
in her season of Advent. It is only a few centuries
ago that, with a view of giving to her year a con-
clusion more defined and intelligible to the faithful
of these comparatively recent times, she chose to
conclude the cycle with the prophetic description of
the dread coming of her Lord, which is to put an
end to time, and to open eternity. From time im-
memorial, St. Luke had had the office of announcing,
in Advent, the approach of the last judgment the
evangelist St. Matthew was selected for this its
second, and more detailed, description, on the last
Sunday after Pentecost.

MASS

INTROIT

Dicit Dominus : Ego co- The Lord saith : I think
gito cogitationes pacis, et thoughts of peace, and not of
non afflictionis: invocabitis affliction; ye shall call upon
me, et ego exaudiam vos : me, and I will hear you : and
et reducam captivitatem I will bring back your captive
vestram de cunctis locis. people from all places.

P*. Benedixisti, Domine, P*. Thou, O Lord, hast
terramtuam: avertisti capti- blessed thy land: thou hast
vitatem Jacob. Gloria Patri. brought back the captive chil-
Dicit Dominus. dren of Jacob. Glory, etc.

The Lord.

1 First Sunday of Advent.

Digitized by

TWENTY-FOURTH SUNDAY

485

The doing of good works, by the help of divine
grace, prepares us to receive a still greater grace,
for greater works in the future. In the Collect, let
us unite with our mother, the Church, in praying
for an efficacious influence of the divine Mover
upon our wills.

COLLECT

Excita, quaesuinus Domi- Stir up, we beseech thee, 0
ne, tuorum fidelium volun- Lord, the wills of thy faithful ;
tates, ut divini operis fru- that, becoming more zealous
ctum propensius exequentes, as to the fruit of the divine
pietatis tuae remedia majora work, they may receive the
percipiant. Per Dominum. greater remedies of thy good-
ness. Through, etc.

The other Collects, as on page 120.

Lectio Epistol® beati Pauli
Apostoli ad Golossenses.

Caput I.

Fratres, Non cessamus
pro vobis orantes et postu-
lates, ut impleamini agni-
tione voluntatis Dei in om-
ni sapientia, et intellectu
spiritali : ut ambuletis di-
gne Deo per omnia placen-
tes: in omni opere bono
fructificantes, et crescentes
in scientia Dei : in omni vir-
tute confortati secundum
potentiam claritatis ejus, in
omni patientia, et longani-
mitate cum gaudio, gratias
agentes Deo Patri, qui di-
gnos nos fecit in partem
sortis sanctorum in lumine :
qui eripuit nos de potestate
tenebrarum, et transtuht
in regnum Filii dilectionis
suae ; in quo habemus re-

Lesson of the Epistle of St.
Paul the' Apostle to the
Colossians.

Chapter I.

Brethren : We cease not to
pray for you, and to beg that
you may be filled with the
knowledge of his will, in all
wisdom, and spiritual under-
standing : that you may walk
worthy of God, in all things
pleasing : being fruitful in
every good work, and increas-
ing in the knowledge of God :
strengthened with all might,
according to the power of his
glory, in all patience and long-
suffering with joy. Giving
thanks to God the Father, who
hath made us worthy to be
partakers of the lot of the
saints in light : who hath de-
livered us from the power of
darkness, and hath translated
us into the kingdom of the Son

Digitized by

486

TIME AFTER PENTECOST

demptionem per sanguinem of his love, in whom we have
ejus, remissionem pecca- redemption through his blood,
torum. the remission of sins.

Thanksgiving and prayer ! There we have the
epitome of our Epistle, and an eloquent conclusion
of the apostle's course of instructions : it is also
both the summary and the conclusion of the year of
the sacred liturgy. The Doctor of the Gentiles has
been zealous, beyond measure, in his fulfilment of
the task assigned to him by mother Church. Of a
certainty, the fault is not his, if the souls he
undertook to guide, on the morrow of the descent
of the Spirit of love, have not all reached that
summit of perfection, which he longed for us all to
attain. Those who have gone bravely forward in
the path which, a year since, was opened out to
them by holy Church, now, by a happy experience,
know that that path most surely leads them to the
life of union, where divine charity reigns supreme.
Who is there that, with anything like earnestness,
has allowed his mind and heart to take an interest
in the several liturgical seasons which have been
brought before us, and been celebrated by the
Church during the past twelve months, has not also
felt an immense increase of light imparted to him ?
Now, light is that indispensable element, which
delivers us from the power of darkness, and translates
us, by the help of God, into the kingdom of the Son
of His love. The. work of redemption, which this
His beloved Son came down upon earth to accom-
plish for His Father's glory, could not do otherwise
than make progress in those who have, with more
or less fervour, entered into the spirit of His
Church, during the whole year, that is, from the
opening of Advent right up to these the closing
days of the sacred cycle. All of us, then, whosoever
we may be, should give thanks to this Father of

Digitized by

TWENTY-FOURTH SUNDAY

487

lights,1 who hath thus made us worthy to be par-
takers, somewhat at least, of the lot of the saints.

So, then, all of us, be the share of our participa-
tion what it may, must pray that the excellent gift,2
which has been put into our hearts, may fervently
yield itself to the still richer development, which
the coming new cycle is intended to produce
within us.

The just man cannot possibly remain stationary
in this world ; he must either descend or ascend ;
and whatever may be the degree of perfection to
which grace has led him, he must be ever going still
higher as long as he is left in this life.3 The Colos-
sians, to whom the apostle was writing, had fully
received the Gospel ; the word of truth which had
been sown in them had produced abundant fruit in
faith, hope, and love ; 4 and yet, instead of relent-
ing on that account his solicitude in their regard,
it is precisely for that reason6 that St. Paul, who
had prayed for them up till then, ceases not to pray
for them. So let us do: let us go on praying.
Let us beg of God, that He will again, and always,
fill its with His divine Wisdom, and with the Spirit of
understanding. We need all that, in order to corre-
spond with His merciful designs. If the new year
of the Church, which is so soon to begin, finds us
faithful and making fresh progress, we shall be
repaid with new aspects of truth in the garden of
the Spouse, and the fruits we shall produce there
will be more plentiful, and far sweeter, than in any
bygone year. Therefore, let us make up our
minds to walk worthy of God, ' with dilated hearts,'6
and bravely ; for the eye of His approving love will
be ever upon us, as we toil along. Oh, yes ! let
us run on in that uphill path, which will lead us to
eternal repose in the beatific vision !

1 St. Jas. i. 17. 2 Ibid. 3 Ps. lxxxiii. 6.

* Col. i. 4-6. 5 Ibid. 9. 6 St. Benedict, The Holy Rule.

Digitized by

488

TIME AFTER PENTECOST

Liberasti nos, Domine,
ex affligentibus nos : et eos,
qui nos oderunt, confadisti.

V. In Deo laudabimur
tota die, et in nomine tuo
confitebimur in ssecula.

Alleluia, alleluia.

V. De profundis clamavi
ad te, Domine; Domine,
exaudi orationem meam.
Alleluia.

Thou hast saved us, 0 Lord,
from them that afflict us : and
hast put them to shame that
hate us.

V. In God shall we glory all
the day long; and in thy
name we will give praise for
ever.

Alleluia, Alleluia.

V. Out of the depths I have
cried unto thee, 0 Lord : Lord,
hear my prayer. Alleluia.

Sequentia sancti Evangelii
secundum Matthaeum.

Caput XXIV.

In illo tempore: Dixit
Jesus discipulis suis: Gum
videritis abominationem de-
solationis, quae dicta est a
Daniele propheta, stantem
in loco sancto, qui legit in-
telligat : tunc qui in Judaea
sunt, fugiant ad montes:
et qui in tecto, non de-
scendat tollere aliquid de
domo sua: et qui in agro,
non revertatur tollere tuni-
cam suam. V« autem prse-
gnantibus, et nutrientibus
in illis diebus. Orate autem
ut non fiat fuga vestra in
hieme, vel Sabbato. Erit
enim tunc tribulatio ma-
gna, qualis non f uit ab initio
mundi usque modo, neque
fiet. Et nisi breviati fuis-
sent dies illi, non fieret salva
omnis caro: sed propter
electos breviabuntur dies
illi. Tunc si quis vobis

Sequel of the holy Gospel ac-
cording to Matthew.

Chapter XXIV.

At that time : Jesus said to
his disciples: When you shall
see the abomination of desola-
tion, which was spoken of by
Daniel the prophet, standing
in the holy place: he that
readeth, let him understand.
Then they that are in Judea,
let them flee to the mountains ;
and he that is on the house-top,
let him not come down to take
anything out of his house ; and
he that is in the field, let him
not go back to take his coat.
And wo to them that are with
child, and that give suck in
those days. But pray that your
flight be not in the winter, or
on the Sabbath. For there
shall be then great tribulation,
such as hath not been from the
beginning of the world until
now, neither shall be. And
unless those days had been
shortened, no flesh should be

Digitized by

TWENTY-FOURTH SUNDAY

489

dixerit : Ecce hie est Chri- saved : but for the sake of

stii8, aut illic: nolite ere- the elect, those days shall be

dere. Surgent enim pseudo- shortened. Then if any man

christi, et pseudoprophetse : shall say to you : Lo I here is

et dabunt signa magna et Christ, or there : do not believe

prodigia, ita ut in errorem him. For there shall arise

inducantur (si fieri potest) false Christs, and. false pro-

etiam electi. Ecce prsedixi phets, and shall shew great

vobis. Si ergo dixerint signs and wonders, insomuch

vobis : Ecce in deserto est, as to deceive, if possible, even

nolite exire : Ecce in pe- the elect. Behold I have told

netralibus, nolite credere, it to you, beforehand ; if there-

Sicut enim fulgur exit ab fore they shall say to you :

Oriente, et paret usque in Behold he is in the desert, go

Occidentem : ita erit et ad- ye not out : Behold he is in the

ventus Filii hominis. Ubi- closets, believe it not. For as

cumque fuerit corpus, illic lightning cometh out of the

congregabuntur et aquilse. east, and appeareth even into

Statim autem post tribula- the west; so shall also the

tionem dierum illorum sol coming of the Son of Man be.

obscurabitur, et luna non Wheresoever the body shall be

dabit lumen suum, et stellse there shall the eagles also be

cadent de coelo, et virtutes gathered together. And im-

ccelorum commovebuntur : mediately after the tribulation

et tunc parebit signum Filii of those days, the sun shall be

hominis in coelo: et tunc darkened, and the moon shall

plangent omnes tribus ter- not give her light, and the stars

rse : et videbunt Filium shall fall from heaven, and

hominis venientem in nubi- the powers of heaven shall be

bus coeli cum virtute multa moved : and there shall appear

et maj estate. Et mittet the sign of the Son of Man in

angelos suos cum tuba, et heaven: and then shall all

voce magna : et congrega- tribes of the earth mourn :

bunt electos ejus a quatuor and they shall see the Son of

ventis, a summis ccelorum Man coming in the clouds of

usque ad terminos eorum. heaven with much power and

Ab arbore autem fici discite majesty. And he shall send

parabolam : cum jam ramus his angels with a trumpet, and

ejus tener fuerit, et folia a great voice: and they shall

nata, scitis quia prope est gather together his elect from

fiestas ; ita et vos, cum vide- the four winds, from the far-

ritis hsec omnia, scitote quia thest parts of the heavens to

prope est in januis. Amen the utmost bounds of them,

dico vobis, quia non praeteri- And from the fig-tree learn

bit generatio haec, donee a parable: when the branch

omnia hsec fiant. Ccelum thereof is now tender and the

490

TIME AFTER PENTECOST

et terra transibunt, verba leaves come forth, you know
autem mea non prseteribunt. that summer is nigh. So you

also, when you shall see all
these things, know ye that
it is nigh even at the doors.
Amen, I say to you, that this
generation shall not pass, till all
these things be done. Heaven
and earth shall pass, but my
words shall not pass.

Several times during Advent we meditated on
the circumstances which are to accompany the last
coming of Christ our Lord ; and in a few days the
same great teachings will be again brought before
us, filling our souls with a salutary fear. May we,
then, be permitted, on this last Sunday of our
liturgical year, to address ourselves in a prayer of
desire and praise to our adorable Lord and King, the
solemn hour of whose judgment is to be the con-
summation of His work, and the signal of His
triumph.

0 Jesus ! who then art to come to deliver Thy
Church, and avenge that God who has so long
borne every sort of insult from His creature man,
that day of Thy coming will indeed be terrible to
the sinner! He will then understand how the
Lord hath made all things for Himself — all, even
the ungodly, who, on the evil day, are to show
forth the divine justice.1 The whole world, fight-
ing on His side against the wicked,2 shall then at
last be avenged for that slavery of sin which had
been forced upon it.3 Vainly will the wicked cry
out to the rocks to fall upon them, and hide them
from the face of Him that will then be seated on
His throne ;4 the abyss will refuse to engulf them ;
in obedience to Him who holds the keys of death
and of hell,6 it will give forth, to a man, its wretched

1 Prov. xvi. 4. 3 Wisd. v. 21. 3 Rom. viii. 21.

4 Apoc. vi. 16. 5 Ibid. i. 18.

Digitized by

TWENTY-FOURTH SUNDAY

491

victims, and set them at the foot of the dread
tribunal. 0 Jesus, how magnificent will Thy
power then appear ! The heavenly hosts will also
be standing around Thee, forming Thy brilliant1
court, and assembling Thy elect from the four
quarters of the earth.

For we also, Thy redeemed who have become
Thy members by becoming the members of Thy
beloved Church, we are to be there on that day,
and our place (0 ineffable mystery !) is to be the
one Thou hast reserved for Thy bride ; it is to be
Thy own throne,2 where seated we shall judge the
very angels.3 Even now, all those blessed of the
Father,4 all those elect whose youth, like that of the
eagle, has been so often renewed by receiving Thy
precious Blood,5 have they not had their eyes fitted
to gaze without being dazzled on the Sun of justice,
when He shall appear in the heavens ? The tedious-
ness of their long exile has given such keenness to
their hunger that nothing will have power to stay
their flight, once the sacred prey of Thy divine Body
shall be shown them ! What hindrance could be
strong enough to check the impetuosity of the love6
which will bring them all together to the banquet of
the eternal Pasch ? The trumpet of the Archangel,
which will ring through the graves of the just, is
to be a summons calling them, not to death, but to
life; to the sight of the .old enemy's destruction;7
to a redemption which is to include their very
bodies;8 to the unimpeded passover to the true
Land of promise ; in a word, to the Pasch, and
this time real, and for all, and for ever. What will
be the joy of that true day of the Lord ! 9 What
joy for them that have, by faith, lived in Christ,

1 Apoc. xix. 14.
4 St. Matt. xxv. 3.
7 1 Cor. xv. 28.

2 Ibid. iii. 21.
5 Ps. cii. 5.
8 Bom. viii. 28.

3 1 Cor. vi. 3.
6 Cant. viii. 6.
» Ps. cxvii. 24.

Digitized by

492

TIME AFTER PENTECOST

and loved Him without seeing Him ! 1 Identifying
themselves with Thee, 0 Jesus, notwithstanding
the weakness of the flesh, they have continued
here below Thy life of suffering and humiliation.
What a triumph when, delivered for ever from sin,
and vested in their immortal bodies, they shall be
borne aloft before Thy face, that they may for ever
be with Thee!2 * * *

But their chiefest joy on that great day will be
to assist at the glorification of their most dear
Lord, by the manifestation of the power which was
given to Him over all flesh.3 Then, 0 Emmanuel !
crushing the heads of kings, and making Thine
enemies Thy footstool,4 Thou wilt be shown as the
one Kuler of all nations.6 Then will heaven, and
earth, and hell bow their knee6 before that Son of
Man, who heretofore appeared on earth as a slave,
and was judged, and condemned, and put to death
between two thieves. Then, dear Jesus, Thou wilt
judge the unjust judges, to whom, even in the
midst of all the humiliations they put on Thee,
Thou didst foretell this Thy coming on the clouds
of heaven.7 And when, after the irrevocable
sentence has been passed, the wicked shall go to
everlasting torments, and the just to life eternal,8
Thy apostle tells us that, having conquered Thine
enemies and been proclaimed undisputed King,
Thou wilt consign to Thy. eternal Father this Thy
kingdom won over death ; it will be the perfect
homage of Thee, the Head, and of all Thy faithful
members.9 God will thus be all in all. It will be
the perfect accomplishment of that sublime prayer
Thou taughtest mankind to make,10 which they
daily offer up to the Father who is in heaven, say-

1 1 St. Pet. i. 8. 2 1 Thess. iv. 6. 3 St. John xvii. 2.

* Ps. cix. 8 Ps. ii. 6 Phil. ii. 10.

7 St. Matt. xxvi. 64. 8 Ibid. xxv. 46. 9 1 Cor. xv. 24-28.
10 St. Matt. vi. 9.

Digitized by

TWENTY-FOURTH SUNDAY

493

ing to Him : ' Hallowed be Thy name ! Thy
kingdom come ! Thy will be done on earth, as it
is in heaven !' 0 blissfully peaceful day, when
blasphemy is to cease, and when this poor earth of
ours, cleansed by fire from the filth of sin, shall be
turned into a new paradise ! Where, then, is the
Christian, who would not thrill with emotion at the
thought of that last of all the days of time, which
is to usher in beautiful eternity ? Who would not
despise the agonies of his own last hour, when he
reflects that those sufferings have really only one
meaning in them, that the Son of Man, as the
Gospel words it, is nigh even at the very doors !

0 sweet Jesus, detach us every year more and
more from this world, whose fashion passeth away,1
with its vain toils, its false glories, and its lying
pleasures. It was Thine own foretelling, that, as
in the days of Noe and Sodom, men will go on with
their feasting, and business, and amusements, with-
out giving any more thought to Thy approaching
coming than their forefathers heeded the threat of
the Deluge, or of the fire, which came upon them
and destroyed them.2 Let these men go on with
their merry-making, and their sending gifts one to
the other, as Thine Apocalypse expresses it, because,
so they will have it, Christ and His Church are
then to be worn-out ideas ! 3 Whilst they are
tyrannizing over Thy holy city in a thousand
varied ways, and persecuting her as no past period
had ever done, they little think that all this is an
announcement of the eternal nuptials, which are
nigh at hand. All these trials are the fresh jewels,
which the bride is to have on her before all her
beauty is complete ; and the blood of her last
martyrs is to incarnadine her already splendid
robes with all the richness of royal crimson. As
for us, we lend an ear to the echoes of our home

1 1 Cor. vii. 31. 2 St. Luke xvii. 26-30. 3 Apoc. ix. 10.

Digitized by

494

TIME AFTER PENTECOST

above ; and, from the throne of our God, we hear
going forth the voice heard by Thy beloved prophet
of Patmos : ' Give praise unto our God, all ye His
servants, and ye that fear Him, little and great !
Alleluia ! For the Lord our God the almighty hath
reigned! Let us be glad and rejoice, and give
glory unto Him ; for the marriage of the Lamb is
come, and His wife hath prepared herself I'1 .Yet a
little while, till the number of our brethren be
made up ; 2 and then, with the Spirit and the bride,
we will say to Thee, in all the ardour of our souls
that have long thirsted after Thee : ' Come, Lord
Jesus ! 3 Come, and perfect us in love, by eternal
union, unto the glory of the Father, and of Thyself
the Son, and of the Holy Ghost, for ever and
ever !'

OFFERTORY

De profundis clamavi ad Out of the depths I have
te, Domine : Domine, exau- cried unto thee, 0 Lord : Lord,
di orationem meam: de hear my prayer: out of the
profundis clamavi ad te, depths I have cried unto thee,
Domine. 0 Lord !

In the Secret, let us ask of God that, at the
approach of the last judgment, He would turn all
hearts towards Himself, and vouchsafe to make our
earthly desires give place to the desire for, and
relish of, heavenly things.

SECRET

Propitius esto, Domine, Mercifully hear our suppli-

supplicationibus nostris : et cations, O Lord : and, having

populi tui oblationibus pre- received the offerings and

cibusque susceptis, omnium prayers of thy people, turn the

nostrum ad te corda con- hearts of us all unto thee;

verte ; ut a terrenis cupi- that, being freed from earthly

ditatibus liberati, ad coe- desires, we may come to desire

lestia desideria transeamus. heavenly things. Through,

Per Dominum. etc.

The other Secrets, as on page 130.

1 Apoc. xix. 5-7. 2 Ibid. vi. 11. 8 Ibid. xxii. 17.

Digitized by

TWENTY-FOURTH SUNDAY

495

COMMUNION

Amen dico vobis, quid- Amen I say unto you : all
quid orantes petitis, credite things whatsoever ye ask for
quia accipietis, et net vobis. when ye pray, believe that ye

shall receive, and it shall be
done unto you.

May the divine Sacrament, as the Church prays
in the Postcommunion, fully cure, by its virtue,
whatsoever may remain faulty in our souls at this
close of the year !

POSTCOMMUNION

Concede nobis, quaesu- Grant, we beseech thee, O

mus Domine, ut per haec Lord that whatsoever is faulty

sacramenta quae sumpsi- in our souls may be cured

mus, quidquid in nostra by the virtue of the mysteries

mente vitiosum est, ipso- we have received. Through,

rum medicationis dono cu- etc.
retur. Per Dominum.

The other Postcommunions, as on page 131.
VE8PEE8

The psalms, capitulum, hymn and versicle, as
above, pages 71-81.

ANTIPHON OF THE MAGNIFICAT

Amen dico vobis, quia
non prseteribit generatio
hsec, donee omnia fiant:
ccelum et terra transibunt,
verba autem mea non trans-
ibunt, dicit Dominus.

ORBMUS

Excita, qusesumus Domi-
ne, tuorum fidelium volun-
tates, ut divini operis fru-
ctum propensius exsequen-
tes, pietatis tuae remedia
major a percipiant. Per Do-
minum.

Amen, I say to you, that this
generation shall not pass, till
all these things be done:
heaven and earth shall pass,
but my words shall not pass,
saith the Lord.

LET US PRAY

Stir up, we beseech thee, 0
Lord, the wills of thy faithful;
that, becoming more zealous
as to the fruit of the divine
work, they may receive the
greater remedies of thy good-
ness. Through, etc.

Digitized by

496

TIME AFTER PENTECOST

THE THIED SUNDAY AFTEE THE
EPIPHANY

INTROIT

Dicit Dominus : Ego co-
gito cogitationes pacis, et
non afflictionis : invooabitis
me, et ego exaudiam vos :
et reducam captivitatem
vestram de cunctis locis.

P*. Benedixisti, Domine,
terramtuam: avertisti capti-
vitatem Jacob. Gloria Patri.
Dicit Dominus.

The Lord saith : I think
thoughts of peace, and not of
affliction; ye shall call upon
me, and I will hear you : and
I will bring back your captive
people from all places.

Pa. Thou, 0 Lord, hast
blessed thy land : thou hast
brought back the captive
children of Jacob. Glory, etc.
The Lord.

COLLECT

Omnipotens, sempiterne
Deus, infirmitatem nostram
propitius respice : atque ad
protegendum nos, dexteram
tuae majestatis extende. Per
Dominum.

0 almighty and eternal God,
mercifully behold our weak-
ness; and stretch forth the
right hand of thy majesty to
protect us. Through, etc.

The other Collects, as on page 120.

EPISTLE

Lectio Epistolse beati Pauli
Apostoli ad Bomanos.

Caput XIL

Fratres : Nolite esse pru-
dentes apud vosmetipsos :
nulli malum pro malo red-
dentes : providentes bona
non tantum coram Deo, sed
etiam coram omnibus homi-
nibus ; si fieri potest, quod
ex vobis est, cum omnibus
hominibus pacem habentes :
non vosmetipsos defenden-
tes, charissimi, sed date
locum irae ; scriptum est

Lesson of the Epistle of
Saint Paul the Apostle to
the Bomans.

Chapter XIL

Brethren : Be not wise in
your own conceits. To no
man rendering evil for evil.
Providing good things, not only
in the sight of God, but also
in the sight of all men. If
it be possible, as much as is
in you, having peace with all
men. Not revenging your-
selves, my dearly beloved, but
give place unto wrath. For,
it is written : Bevenge to me :

Digitized by

Google

THIRD SUNDAY AFTER THE EPIPHANY 497

enim: Mihi vindicta, ego
retribuam, dicit Dominus.
Sed si esurierit inimicus
tuus, oiba ilium; si sitit,
potum da illi : hoc enim
faeiens, carbones ignis eon-
geres super caput ejus. Noli
vinci a malo, sed vince in
bono malum.

I will repay, saith the Lord.
But, if thy enemy be hungry,
give him to eat : if he thirst,
give him to drink: for, doing
this, thou shalt heap coals of
fire upon his head. Be not
overcome by evil, but over-
come evil by good.

GRADUAL

Liberasti nos, Domine,
ex affligentibus nos: et eos
qui nos oderunt, confu-
disti.

V. In Deo laudabimur
tota die, et in nomine tuo
oonfitebimur in ssBCula.

Alleluia, alleluia.

V. De profundis clamavi
ad te, Domine : Domine,
exaudi orationem meam.
Alleluia.

Thou hast saved us, 0 Lord,
from them that afflict us : and
hast put them to shame that
hate us.

V. In God shall we glory all
the day long; and, in thy
name, we will give praise for
ever.

Alleluia, alleluia.

V. Out of the depths I have
cried unto thee, 0 Lord : Lord,
hear my prayer. Alleluia.

GOSPEL

Sequentia sancti Evangelii
secundum Matthaeum.

Caput VIII.

In illo tempore : Cum des-
cendisset Jesus de monte,
secutse sunt eum turbse
multse ; et ecce leprosus
veniens, adorabat eum di-
cens: Domine, si vis, potes
me mundare. Et extendens
Jesus manum, tetigit eum
dicens : Volo, mundare. Et
confestim mundata est
lepra ejus. Et ait illi Jesus :
Vide, nemini dixeris; sed
vade, ostende te sacerdoti,
et offer munus, quod prsece-
pit Moyses, in testimonium
illis. Cum autem introisset

Sequel of the holy Gospel ac-
cording to Matthew.

Chapter VIII.

At that time: "When Jesus
was come down from the
mountain, great multitudes
followed him,; and behold, a
leper came and adored him,
saying : Lord, if thou wilt,
thou canst make me clean.
And Jesus stretching forth his
hand, touched him, saying :
I will I be thou made clean.
And forthwith his leprosy was
cleansed. And Jesus saith to
him : See thou tell no man ;
but .go, show thyself to the
priest, and offer the gift which
Moses commanded for a testi-
83

Digitized by

Google

498

TIME AFTER PENTECOST

Gapharnaum, accessit ad
eum centurio, rogans eum
et dicens : Domine puer
meus jacet in domo paraly-
ticus, et male torquetur.
Et ait illi Jesus : Ego veni-
am et curabo eum. Et re-
spondens centurio, ait :
Domine, non sum dignus
ut intres sub tectum meum ;
sed tantum die verbo, et
sanabitur puer meus. Nam
et ego homo sum sub po-
testate constitutes, habens
sub me milites, et dico huic :
Vade, et vadit ; et alii :
Veni, et venit ; et servo
meo : Fac hoc, et facit.
Audiens autem Jesus, mira-
tus est, et sequentibus se
dixit : Amen dico vobis,
non inveni tantam fidem in
Israel. Dico autem vobis,
quod multi ab Oriente et
Occidente venient, et re-
cumbent cum Abraham et
Isaac et Jacob in regno
coelorum; filii autem regni
ejicientur in tenebras ex-
teriores; ibi erit fletus et
stridor dentium. Et dixit
Jesus centurioni : Vade, et
sicut credidisti, fiat tibi. Et
sanatus est puer in ilia
hora.

mony unto them. And when
he had entered into Caphar-
naum, there came to him a
centurion, beseeching him,
and saying : Lord, my servant
lieth at home sick of the palsy,
and is grievously tormented.
And Jesus saith to him : I
will come and heal him. And
the centurion making answer,
said : Lord, I am not worthy
that thou shouldst enter under
my roof ; but only say the
word, and my servant shall be
healed. For I also am a man
under authority, having under
me soldiers ; and I say to this:
Go I and he goeth ; and to an-
other : Gome ! and he cometh;
and to my servant : Do this I
and he doeth it. And Jesus
hearing this, marvelled, and
said to them -that followed
him: Amen, I say to you, I
have not found so great faith in
Israel. And I say to you that
many shall come from the east
and the west and shall sit
down with Abraham, and
Isaac, and Jacob, in the king-
dom of heaven ; but the chil-
dren of the kingdom shall be
cast out into the exterior dark-
ness : there shall be weeping
and gnashing of teeth. And
Jesus said to the centurion :
Go ! and, as thou hast be-
lieved, so be it done to thee.
And the servant was healed at
the same hour.

OFFERTORY

De profundis clamavi
ad te, Domine : Domine,
exaudi oration em meam :
de profundis clamavi ad te,
Domine.

Out of the depths I have
cried unto thee, 0 Lord : Lord,
hear my prayer : out of the
depths I have cried unto thee,
OLord.

Digitized by

Google

THIRD SUNDAY AFTER THE EPIPHANY 499

SECRET

Haec hostia, Domine quee-
sumus, emundet nostra de-
liota : et ad sacrificium cele-
branduin subditorum tibi
corpora, mentesque sancti-
ficet Per Dominum.

May this offering, 0 Lord,
we beseech thee, cleanse away
our sins : and sanctify the
bodies and souls of thy ser-
vants, to prepare them for cele-
brating this sacrifice. Through,
etc.

The other Secrets, as on page 130.

COMMUNION

Amen dico vobis, quid-
quid orantes petitis, cre-
dite quia aocipietis, et net
vobis.

Amen I say unto you : all
things whatsoever ye ask for
when ye pray, believe that ye
shall receive, and it shall be
done unto you.

POSTCOMMUNION

Quos tantis, Domine lar-
giris uti mysteriis : quaesu-
mus ; ut effectibus nos eorum
veraciter aptare digneris.
Per Dominum.

We beseech thee, 0 Lord,
that we, to whom thou vouch -
safest the use of these great
mysteries, may be made truly
worthy to receive the benefits
thereof. Through, etc.

The other Postcommunions, as on page 131.

VESPEBS

The psalms, capitulum, hymn, and versicle, as
above, pages 71-81.

ANTIPHON OF THE MAGNIFICAT

Domine, si vis, potes me
mundare; et ait Jesus :
Volo, mundare.

ORBMTJS

Omnipotens sempiterne
Deus, infirmitatem nostram
propitius respice: atque ad

Lord, if thou wilt, thou
canst make me clean. And
Jesus saith : I will ! Be thou
made clean !

LET US PRAY

0 almighty and eternal God,
mercifully behold our weak-
ness ; and stretch forth the
38—2

Digitized by

500

TIME AFTER PENTECOST

protegendum nos, dexteram right hand of thy majesty to
tuae majestatis extender protect us. Through, etc.
Per Dominum.

THE FOUETH SUNDAY AFTER THE
EPIPHANY

Dicit Dominus : Ego co-
gito cogitationes pacis, et
non afflictionis : invocabitis
irie, et ego exaudiam vos :
et reducam captivitatem
vestram de cunctis locis.

Ps. Benedixisti, Domine,
terram tuam : avertisti
captivitatem Jacob. Gloria
Patri. Dicit Dominus.

The Lord saith : I think
thoughts of peace, and not of
affliction : ye shall call upon
me, and I will hear you : and I
will bring back your captive
people from all places.

P*. Thou, 0 Lord, hast
blessed thy land: thou hast
brought back the captive chil-
dren of Jacob. Glory, etc. The
Lord.

Deus, qui nos in tantis
periculis constitutos, pro
humana scis fragilitate non
posse subsistere : da nobis
salutem mentis et corporis ;
ut ea, quae pro peccatis no-
stris patimur, te adjuvante,
vincamus. Per Dominum.

COLLECT

O God, who knowest that,
through human frailty, we are
not able to subsist amidst such
great dangers ; grant us health
of soul and body ; that, what-
soever things we suffer because
of our sins, we may conquer
them, by thine assistance.
Through, etc.

The other Collects, as on page 120.

EPISTLE

Lectio Epistolse beati Pauli Lesson of the Epistle of St. Paul

Apostoli ad Bomanos. the Apostle to the Bomans.

Caput XIII. Chapter XIII.

Fratres, Nemini quid- Brethren : Owe no man any-

quam debeatis, nisi ut invi- thing, but to love one another :

cem diligatis : qui euim for he that loveth his neigh -

diligit proximum, legem im- bour, hath fulfilled the law.

plevit. Nam: Non adulte- For, thou shalt not commit

Digitized by

FOURTH SUNDAY AFTER THE EPIPHANY 501

rabis; Non oooides; Non
furaberis ; Non falsum testi-
monium dices; Non concu-
pisces, et si quod est aliud
mandatum, in hoc verbo
instauratur: Diliges proxi-
mum tuum sicut teipsum.
Dilectio proximi malum non
operatur. Plenitudo ergo
legis est dilectio.

adultery : Thou shalt not kill :
Thou shalt not steal: Thou
shalt not bear false witness:
Thou shalt not covet : and, if
there be any other command-
ment, it is comprised in this
word: Thou shalt love thy
neighbour as thyself. The love
of our neighbour worketh ho
evil. Love, therefore, is the
fulfilling of the law.

Liberasti nos, Domine,
ex affligentibus nos : et eos,
qui nos oderunt, confudisti.

V. In Deo laudabimur
tota die, et in nomine tuo
confitebimur in ssecula.

Alleluia, alleluia.

V. De profundis clamavi
ad te, Domine : Domine,
exaudi orationem meam.
Alleluia.

Thou hast saved us, O Lord,
from them that afflict us ; and
hast put them to shame that
hate us.

V. In God shall we glory
all the day long ; and, in thy
name, we will give praise for
ever.

Alleluia, alleluia.

V. Out of the depths I have
cried unto thee, 0 Lord : Lord,
hear my prayer. Alleluia.

GOSPEL

Sequentia sancti Evangelii
secundum Matthaeum.

Caput VIII.

In illo tempore : Ascen-
dente Jesu in naviculam,
secuti sunt eum discipuli
ejus : et ecce motus magnus
factus est in mari, ita ut
navicula operiretur flucti-
bus, ipse vero dormiebat.
Et accesserunt ad eum dis-
cipuli ejus, et suscitaverunt
eum dicentes : Domine,
salva nos, perimus. Et dicit
eis Jesus : Quid timidi estis,
modicse fidei? Tunc sur-
gens, imperavit ventis et

Sequel of the holy Gospel ac-
cording to Matthew.

Chapter VIII.

At that time : When Jesus
entered into the boat, his dis-
ciples followed him. And be-
hold a great tempest arose in
the sea, so that the boat was
covered with waves ; but he
was asleep. And his disciples
came to him, and awaked him,
saying : Lord ! save us, we
perish. And Jesus saith to
them : Why are you fearful, O
ye of little faith ? Then rising
up, he commanded the winds
and the sea, and there came a

Digitized by

502

TIME AFTER PENTECOST

mari ; et facta est tranquil- great calm. But the men won-

litas magna. Porro homines dered, saying: What manner

mirati sunt, dicentes : Qua- of man is this ? for the winds

lis est hie, quia venti et and the sea obey him I
mare obediunt ei ?

OFFERTORY

JDe profundis clamavi ad Out of the depths I have

te, Domine : Domine, ex- cried unto thee, 0 Lord : Lord,

audi orationem meam : de hear my prayer : out of the

profundis clamavi ad te, depths I have cried unto thee,

Domine. O Lord.

SECRET

v Concede, qusesumus om- Grant, we beseech thee, 0

nipotens Deus, ut hujus almighty God, that the offering

sacrificii munus oblatum, of this sacrifice may always

fragilitatem nostram ab om- cleanse our frailty from all

ni malo purget semper, et evil, and be a protection to us.

muniat. Per Dominum. Through, etc.

The other Secrets, as on page 180.

COMMUNION

Amen dico vobis, quid- Amen I say unto you; all
quid orantes petitis, credite things whatsoever ye ask for
quia accipietis, et fiet vobis. when ye pray, believe that ye

shall receive, and it shall be

done unto you.

POSTCOMMUNION

Munera tua nos, Deus, a May thy gifts, which we
delectationibus terrenis ex- have partaken of, 0 God, de-
pediant, et coelestibus sem- tach us from all earthly plea-
per instaurent alimentis. sures, and ever refresh and
Per Dominum. strengthen us with heavenly

food. Through, etc.

The other Postcommunions, as on page 181.

VESPEBS

The psalms, capitulum, hymn, and versicle, as
abo ve,^ pages 7 1 -81 .

Digitized by

FIFTH SUNDAY AFTER THE EPIPHANY 508

ANTIPHON OF

Domine, salva nos peri-
mas: impera, et fac, Deus,
tranquillitatem.

O REMUS

Deus, qui nos in tantis
periculis constitutes, pro
humana scis fragilitate non
posse subsistere : da nobis
salutem mentis et corporis ;
ut ea, quae pro peccatis no-
stris patimur, te adjuvante,
vincamus. Per Dominum.

THE MAGNIFICAT

Save us, O Lord, we perish :
command, O God, and make
the sea calm.

LET US PRAY

THE FIFTH SUNDAY AFTEE THE
EPIPHANY

Dicit Dominus: Ego
cogito cogitationes pacis, et
non afflictionis : invocabitis
me, et ego exaudiam vos:
et reducam captivitatem
vestram de cunctis locis.

P*. Benedixisti, Domine
terram tuam : avertisti capti-
vitatem Jacob. Gloria Patri.
Dicit Dominus.

The Lord saith: I think
thoughts of peace, and not of
affliction; ye shall call upon
me, and I will hear you : and
I will bring back your captive
people from all places.

Pb. Thou, 0 Lord, hast
blessed thy land : thou hast
brought back the captive chil-
dren of Jacob. Glory, etc. The
Lord.

COLLECT

Familiam tuam, quae- Preserve, we beseech thee,

sumus Domine, continua 0 Lord, thy family by thy

pietate custodi : ut quae in constant mercy ; that, as it

sola spe gratiae coelestis in- leans solely on the hope of

nititur, tua semper prote- heavenly grace, it may always

ctionemuniatur. PerDomi- be defended by thy protection,

num. Through, etc.

The other Collects, as on page 120.

Digitized by

504

TIME AFTER PENTECOST

EPISTLE

"Lectio Epistolse beati Paul! Lesson of the Epistle of St.
Apostoli ad Colossenses. Paul the Apostle to the

Colossians.

Caput III,

Fratres, Induite vos sic-
ut electi Dei, sancti, et di-
lecti, viscera misericordise,
benignitatem, humilitatem,
modestiam, patientiam, sup-
portantes invicem, et do-
nantes vobismetipsis, si
quis adversus aliquem ha-
bet querelam : sicut et Do-
minus donavit vobis, ita et
vos. Super omnia autem
hsec charitatem habete ;
quod est vinculum perfe-
ctions : et pax Christi exsul-
tet in cordibus vestris, in
qua et vocati estis in uno
corpore : et grati estote.
Verbum Christi habitet in
vobis abundanter, in omni
sapientia, docentes, et com-
monentes vosmetipsos, psal-
mis, hymnis, et canticis
gpiritualibus, in gratia can-
tantes in cordibus vestris
Deo. Omne quodcumque
facitis in verbo aut in opere,
omnia in nomine Domini
Jesu Christi, gratias agentes
Deo et Patri per Jesum
Christum Dominum nos-
trum.

Chapter III.

Brethren : Put ye on, there-
fore, as the elect of God, holy,
and beloved, the bowels of
mercy, benignity, humility,
modesty, patience ; bearing
with one another, and forgiving
one another, if any have a
complaint against another ;
even as the Lord hath forgiven
you, so do you also. But above
all these things have charity,
which is the bond of perfec-
tion: and let the peace of
Christ rejoice in your hearts,
wherein also you are called in
one body : and be ye thankful.
Let the word of Christ dwell in
you abundantly in all wisdom,
teaching and admonishing one
another in psalms, hymns, and
spiritual canticles, singing in
grace in your hearts to God.
All whatsoever you do in word,
or in work, all things do ye in
the., name of the Lord Jesus
Christ, giving thanks to God
and the Father, through Jesus
Christ our Lord.

GRADUAL

Liberasti nos, Domine, Thou hast saved us, 0 Lord,
ex affligentibus nos : et eos, from them that afflict us : and
qui nos oderunt, confudisti. hast put them to shame that

hate us.

V. In Deo laudabimur V. In God shall we glory

Digitized by

FIFTH SUNDAY AFTER THE EPIPHANY 505

tota die, et in nomine tuo
confitebimur in seecula.

Alleluia, alleluia.

V. De profundis clamavi
ad te, Domine: Domine,
exaudi orationem meam.
Alleluia.

all the day long ; and, in thy
name, we will give praise for
ever.

Alleluia, alleluia.

V. Out of the depths I have
cried unto thee, 0 Lord : Lord,
hear my prayer. Alleluia.

Sequentia sancti Evangelii
secundum Matthseum.

Caput XIII.

In illo tempore : Dixit
Jesus turbis parabolam
hanc : Simile factum est
regnum coelorum homini,
qui seminavit bonum semen
in agro suo. Cum autem
dormirent homines, venit
inimicus ejus, et super-
seminavit zizania in medio
tritici, et abiit. Cum autem
crevisset herba, et fructum
fecisset, tunc apparuerunt et
zizania. Accedentes autem
servi patrisfamilias, dixe-
runt ei : Domine, nonne
bonum semen seminasti in
agro tuo ? Unde ergo habet
zizania. Et ait illis : Ini-
micus homo hoc fecit. Servi
autem dixerunt ei : Vis,
imus, et colligimus ea ? Et
ait : Non : ne forte colli-
gentes zizania, eradicetis
simul cum eis et triticum.
Sinite utraque crescere
usque ad messem, et in
tempore messis dicam mes-
soribus : Colligite primum
zizania, et aUigate ea in
fasciculos ad comburendum,
triticum autem congregate
in horreum meum.

Sequel of the holy Gospel ac-
cording to Matthew.

Chapter XIII.

At that time : Jesus spoke
this parable to the multitude,
saying: the kingdom of heaven
is likened to a man that sowed
good seed in his field. But
while men were asleep, his
enemy came and oversowed
cockle among the wheat, and
went his way. And when the
blade was sprung up, and had
brought forth fruit, then ap-
peared also the cockle. Then
the servants of the goodman of
the house, coming, said unto
him : Sir, didst thou not sow
good seed in thy field? whence,
then, hath it cockle ? And he
said to them : An enemy hath
done this. And the servants
said, to him : Wilt thou that
we go and gather it up ? And
he said : No : lest, perhaps,
gathering up the cockle, you
root up the wheat also together
with it. Suffer both to grow
until the harvest, and in the
time of the harvest I will say to
the reapers : Gather up first the
cockle, and bind it into bundles
to burn ; but the wheat gather
ye into my barn.

Digitized by

506

TIME AFTER PENTECOST

OFFERTORY

De profundis clamavi ad Out of the depths, I have
te, Domine: Domine, exaudi cried unto thee, 0 Lord : Lord,
orationem meam : de pro- hear my prayer : out of the
fundis clamavi ad te, Do- depths I have cried unto thee,
mine. 0 Lord !

SECRET

Hostias tibi, Domine, We offer thee, O Lord, this
placationis offerimus, ut et sacrifice of propitiation, that
delicta nostra miseratus thou wouldst mercifully forgive
absolvas, et nutantia corda us our sins, and guide our
tu dirigas. Per Dominum. faltering hearts. Through, etc.

The other Secrets, as on page 130.

COMMUNION

Amen dico vobis, quid- Amen I say unto you : all
quid orantes petitis, credite things whatsoever ye ask for
quia accipietis, et fiet vobis. when ye pray, believe that ye

shall receive, and it shall be

done unto you.

POSTCOMMUNION

Quaesumus omnipotens We beseech thee, 0 almighty
Deus : ut illius salutaris God, that we may one day re-
capiamus effectum, cujus ceive the effects of that salva-
per hsec mysteria pignus tion, of which we have received
accepimus. Per Dominum. the pledge in these mysteries.

Through, etc.

The other Postcommunions, as on page 131.
VESPEBS

The psalms, capitulum, hymn, and versicle, as
above, pages 71-81.

ANTIPHON OF THE MAGNIFICAT

Colligite primum zizania, Gather up first the cockle,

et alligate ea in fasciculos and bind it into bundles to

ad comburendum : triticum burn : but, gather the wheat

autem congregate in hor- into my barn, saith the Lord,
reum meum, dicit Dominus.

Digitized by

SIXTH SUNDAY AFTER THE EPIPHANY 507

OREMUS

Familiam tuam, quse-
sumus Domine, continua
pietate custodi: ut quae in
sola spe gratiae coelestis
innititur, tua semper pro-
tection muniatur. Per
Dominum.

LET US PRAY

Preserve, we beseech thee,
O Lord, thy family by thy
constant mercy ; that, as it
leans solely on the hope of
heavenly grace, it may always
be defended by thy protection.
Through, etc.

THE SIXTH SUNDAY AFTEK THE
. EPIPHANY

Dicit Dominus : Ego
cogito cogitationes pacis,
et non affiictionis : invoca-
bitis me, et ego exaudiam
vos: et reducam, captivi-
tatem vestram de cunctis
locis.

P*. Benedixisti, Domine,
terram tuam : avertisticapti-
vitatem Jacob. Gloria Patri.
Dicit Dominus.

The Lord saith : I think
thoughts of peace, and not of
affliction; ye shall call upon
me, and I will hear you : and
I will bring back your captives
from all places.

P*. Thou, 0 Lord, hast
blessed thy land: thou hast
brought back the captive chil-
dren of Jacob. Glory, etc.
The Lord.

•COLLECT

Prtesta, qusesumus, omni- Grant, we beseech thee, O
potens Deus: ut semper almighty God, that, ever medi-
rationabilia meditantes, quae tating on such things as are
tibi sunt placita et dictis reasonable, we may, both in
exsequamur, et factis. Per word and deed, carry out the
Dominum. things which are pleasing unto

thee. Through, etc.

The other Collects, as on page 120.

Digitized by

508

TIME AFTER PENTECOST

Lectio Epistolee beati Pauli
Apostoli ad Thessaloni-
censes.

1 Caput I,

Fratres, Gratias agimus
Deo semper pro omnibus
vobis, memoriam v e s t r i
facientes in orationibus
nostris sine intermissione,
memores operis fidei ves-
trse, et laboris et charitatis,
et sustinentise spei Domini
nostri Jesu Christi, ante
Deum et Patrem nostrum :
scientes, fratres, dilecti a
Deo, electionem vestram :
quia Evangelium nostrum
non fuit ad vos in sermone
tantum, sed et in virtute,
et in Spiritu sancto, et in
plenitudine multa, sicut
seitis quales fuerimus in
vobis propter vos. Et vos
imitatores nostri facti estis,
et Domini, excipientes ver-
bum in tribulatione multa,
cum gaudio Spiritus sancti :
ita ut facti sitis forma
omnibus credentibus in
Macedonia, et in Achaia.
A vobis enim diffamatus
est sermo Domini, non
solum in Macedonia, et in
Achaia, sed et in omni loco
fides vestra, quae est ad
Deum, profecta est, ita ut
non sit nobis necesse quid-
quam loqui. Ipsi enim de
nobis annuntiant qualem
introitum habuerimus ad
vos : et quomodo conversi
estis ad Deum a simulacris,
servire Deo vivo, et vero, et

Lesson of the Epistle of St.
Paul the Apostle to the *
Thessalonians.

1 Chapter I.

Brethren : We give thanks
to God always for you all:
making a remembrance of you
in our prayers without ceasing :
being mindful of the work of
your faith, and labour and
charity, and of the enduring of
the hope of our Lord Jesus
Christ, before God and our
Father ; knowing, brethren be-
loved of God, your election.
For, our Gospel hath not been
to you in word only, but in
power also, and in the Holy
Ghost, and in much fullness, as
you know what manner of men
we have been among you for
your sakes. And you became
followers of us, and of the
Lord, receiving the word in
much tribulation, with joy of
the Holy Ghost : so that, you
were made a pattern to all that
believe in Macedonia and in
Achaia. For, from you was
spread abroad the word of the
Lord, not only in Macedonia
and in Achaia, but also in every
place your faith, which is to-
wards God, is gone forth, so
that we need not to speak any-
thing. For they themselves
relate of us, what manner of
entering in we had unto you :
and how you turned to God
from idols, to serve the living
and true God, and to wait for
his Son from heaven (whom
he raised up from the dead)

Digitized by

SIXTH SUNDAY AFTBB THE EPIPHANY 509

exspeotare Filium ejus de
ccelis (quern suscitavit ex
mortuis) Jesum, qui eripuit
nos ab ira ventura.

Jesus, who hath delivered us
from the wrath to come.

GRADUAL

Liberasti nos, Domine,
ex amigentibus nos ; et eos,
qui nos oderunt, confu-

V. In Deo laudabimur
tota die ; et in nomine tuo
confitebimur in seecula.

Alleluia, alleluia.

V. De profundis clamavi
ad te, Domine : Domine,
exaudi orationem meam.
Alleluia.

Thou hast saved us, 0 Lord,
from them that afflict us : and
hast put them to shame that
hate us.

V. In God shall we glory all
the day long; and, in thy
name, we will give praise for
ever.

Alleluia, alleluia.

Out of the depths I have
cried unto thee, O Lord : Lord,
hear my voice. Alleluia.

GOSPEL

Sequentia sancti Evangelii
secundum Matthseum.

Caput XIII.

In illo tempore: Dixit
Jesus turbis parabolam
hanc : Simile est regnum
coelorum grano sinapis,
quod accipiens homo semi-
navit in agro suo : quod
minimum quidem est omni-
bus seminibus : cum autem
creverit, majus est omnibus
oleribus, et fit arbor, ita ut
volucres cceli veniant, et
habitent in ramis 'ejus.
Aliam parabolam locutus
est eis: Simile est regnum
coelorum, fermento, quod
acceptum mulier abscondit
in farinse satis tribus, donee
fermentatum est totum.
Hsec omnia locutus est
Jesus in parabolis ad turbas
et sine parabolis non loque-
batur eis : ut impleretur

Sequel of the holy Gospel ac-
cording to Matthew.

Chapter XIII.

At that time : Jesus spoke to
the multitude this parable : The
kingdom of heaven is like to a
grain of mustard- seed, which a
man took and sowed in his field.
Which is the least indeed of
all seeds ; but, when it is grown
up, it is greater than all herbs,
and becometh a tree, so that
the birds of the air come and
dwell in the branches thereof.
Another parable he spoke to
them : The kingdom of heaven
is like to leaven, which a woman
took and hid in three measures
of meal, until the whole was
leavened. All these things
Jesus spoke in parables to the
multitudes, and without
parables he did not speak to
them : that it might be fulfilled
which was spoken by the pro-

Digitized by

Google

510 TIME AFTER PENTECOST

quod dictum erat per pro- phet, saying : I will open my

phetam, dicentem : Aperiam mouth in parables ; I will utter

in parabolis os meum, things hidden from the founda-

eructabo abscondita a con- tion of the world,
stitutione mundi.

OFFERTORY

De profundis clamavi ad Out of the depths I have

te, Domine : Domine, ex- cried unto thee, 0 Lord : Lord,

audi orationem meam : de hear my prayer : out of the

profundis clamavi ad te, depths I have cried unto thee,

Domine. 0 Lord I

SECRET

Heec nos oblatio, Deus, May this oblation, 0 God,
mundet, queesumus, et re- we beseech thee, cleanse, re-
novet, gubernet, et protegat. new, govern, and protect us.
Per Dominum. ~ Through, etc.

The other Secrets, as on page 130.

COMMUNION

Amen dico vobis, quid- Amen I say unto you : all
quid orantes petitis, credite things whatsoever ye ask for
quia accipietis, et fiet vobis. when ye pray, believe that ye

shall receive, and it shall be

done unto you.

POSTCOMMUNION

Ccelestibus, Domine, pasti Being fed, 0 Lord, with
deliciis, qusesumus, ut sem- heavenly dainties, we beseech
per eadem, per qusB veraciter thee, that we may always
vivimus, appetamus. Per hunger after them, for by them
Dominum. we have true life. Through,

etc.

The other Postcommunions, as on page 131.

VESPEBS

The psalms, capitulum, hymn, and versicle, as
above, pages 71-81.

Digitized by

SIXTH SUNDAY AFTER THE EPIPHANY 511

ANTIPHON OF

Simile est regnum coelo-
rum fermento, quod acce-
ptum mulier abscondit in
farinae satis tribus, donee
fermentatum est totum.

OBEMUS

Prsesta, qusesumus omni-
potens Deus : ut semper
rationabiliameditantes: quae
tibi sunt plaoita et dictis
exsequamur, et factis. Per
Dominum.

THE MAGNIFICAT

The kingdom of heaven is
like to leaven, which a woman
took and hid in three measures
of meal, until the whole was
leavened.

LET US PRAY

Grant, we beseech thee, 0
almighty God, that ever medi-
tating on such things as are
reasonable, we may, both in
word and deed, carry out the
things which are pleasing unto
thee. Through, etc.

END OF THE PROPER OF THE TIME

R. ds T. Washboume, Ltd., 1, 2 <fc 4 Paternoster Row, London.

Digitized by Google

Digitized

byGOQgl

Works published by the

BENEDICTINES OF STANBROOK

All prices net, postage extra.

THE LITURGICAL TEAK. In 15 vols. Cloth, Crown 8vo.
Advent, 4s. 6d.; Christmas, Vol. I, 4s. 6d., Vol. II, 5s.; Sep-

tuagesima, 4s. ; Lent, 5s. ; Passiontide & Holy Week, 5s. 6. ;

Paschal Time, Vol. I, 4s.; Vol. II, 5s. 6d.; Vol. Ill, 4s.;

Time after Pentecost, Six Vols., each 4s. 6d. Postage

on each of the above 4d.

The Psalter. Latin and English in parallel pages. Impe-
rial 32mo. Cloth, 2s. 6d.; Pastegrain roan, or Lamb-
skin, 3s. 6d.; Calf, 4s. 6d., postage 3d.

The Spiritual Life and Prayer according to Holy
Scripture and Monastic Tradition (Translated from
the French of Mme Cecile J. Bruyere, O.S.B., Abbess
of Ste Cecile, Solesmes.) Second edition 5s., postage 4d.

S. Eqwin and His Abbey op Evesham. 17 full-page illus-
trations. Cloth, gilt top, 4s. 6d., postage 4d.

The Pearl op York, a Drama in five Acts, being the Mar-
tyrdom of Ven. Margaret Clitherow. Crown 8vo. Is. 6d
postage 3d. f

The Letters op Blessed John op Avila (Selected and
translated from the original Spanish, with a Preface by
Abbot Gasquet). Cloth, 2s. 6d., postage 3d. (Burns*
Oates, Ltd.)

The "Praise of Glory." Beminiscences of Sr. Elizabeth
of the Trinity, Carmelite of Dijon 1901-1906. Trans-
lated from the French. With introduction by the V R
B. Zimmerman, O. C. D. With four Duo-Type illustra-
tions. Crown 8vo, 3s. 6d. net., postage 4d. (R. & T
Washbourne, Ltd.)

P.T.O.

Digitized by

THE WORKS OF SAINT TERESA

The Way of Perfection. Translated from the photo-
graphic reproduction of the Saint's autograph. Revised,
with Introduction & notes, by the V. R. Father Benedict
Zimmerman, 0. CD. Uniform with the new edition of
the Saint's Life and Foundations. Demy 8vo. Cloth,
gilt top, 6s., postage 5d. (Baker).

The Interior Castle or the Mansions. New and

revised edition. Uniform with the above. 6s., postage, 5cL
(Baker),

Gregorian Music. An Outline of Musical Palaeography
Illustrated by Facsimiles of Ancient MSS. Quarto,
wrapper, 7s.; Cloth, 8s., postage 6d.

A Grammar of Plainsong. In two Parts. The complete
work (cloth) 2s. 3d.; Part I. only (paper boards) Is. 3d.
postage 3d.

From THE RIGHT REV. LADY ABBESS,

Stanbrook Abbey, Worcester.
And from all Catholic Booksellers.

PLAINSONG WORKS

■

Digitized by *

Internet Archive Audio

Featured

Top

Images

Featured

Top

Software

Featured

Top

Texts

Featured

Top

Video

Featured

Top

Mobile Apps

Browser Extensions

Archive-It Subscription

Save Page Now

Full text of "Volume 11, The Liturgical Year: The Time After Pentecost Volume 2, 2nd Ed., 1900"

See other formats